"Then at last he delivered Him up to them to be crucified. And they took Jesus and led him away. And bearing His cross, He went out to a place called Skull, in Hebrew Golgotha; there they crucified Him" (John 19:16-18)

1. Happiness can easily deceive and corrupt inattentive people. For example, even in the beginning, the Jews, taking advantage of God's protection, sought the law by which the kingdoms of the pagans are governed, and in the wilderness after manna they remembered the bow. In the same way, now, rejecting the kingdom of Christ, they proclaim the kingdom of Caesar's over them. For this reason (the Lord) appointed a king over them, according to their sentence. And that Pilate, hearing this, "delivered Him up to them for crucifixion" is extremely unjust! He should have questioned whether Christ really sought to arrogate to Himself the royal power, and whether he pronounced the sentence solely out of fear. In order that he might not be subjected to it, Christ had already said beforehand: "My kingdom is not of this world"; but he, completely devoting himself to the present, did not want to inquire about anything great. In the same way, his wife's sleep must have struck him; but he did not come to his senses from any of this, nor did he look up to heaven, but betrayed Christ. Then (the Jews) laid the cross on Him, as on the condemned one: they so abhorred this tree that they did not even allow themselves to touch it. So it was in the type: and Isaac carried wood. Only then was the whole affair limited to my father's intention, for it was a foreshadowing; and now everything was fulfilled by the very deed, because it was the truth. "He went to a place called Lobnoye." Some say that Adam died and was buried here, and that Jesus planted a sign of victory in the very place where death reigned. Indeed, He went out bearing the cross as a sign of victory over the power of death, and, like the victors, carried the sign of victory on His shoulders. What is the importance if the Jews determined Him to bear the cross with a different intention? They crucify Him even with the thieves, but even in this case they fulfill the prophecy against their will: so that everything they did for reproach served to confirm the truth, so that you would know how great is its power. After all, the prophet foretold about this from ancient times: "He was numbered among the evildoers" (Isaiah 53:12). And so, the devil wanted to darken this event, but he could not: three were crucified, but Jesus alone shone forth, so that you might know that all things were accomplished by His power. And although the miracles were performed at the time when the three were nailed to the crosses, yet no one of them ascribed any of them to anyone other than Jesus alone. So powerless were the wiles of the devil, and everything turned to his head! After all, even of those two (robbers) one was saved. In this way, the devil not only did not harm the glory of the cross, but also contributed to it not a little, because to turn the thief on the cross and lead him into paradise is no less important than to shake the stones. "Pilate also wrote the inscription" (v. 19) – in order to take revenge on the Jews on the one hand, and to defend Christ on the other.

And this Pilate announced not in one, but in three languages. Since it was natural to suppose that there were many foreigners among the Jews on the occasion of the feast, so that none of them would remain ignorant of His justification, Pilate proclaimed the fury of the Jews in all languages. Meanwhile, the Jews were jealous even when He was crucified. But what harm could this inscription have done to you? No. For if (Christ) was mortal and feeble, and was to disappear, why are you afraid of the inscription that says that He is the king of the Jews? And what do they say? Say that He Himself said (v. 21), because now (this inscription expresses the judgment) and the general opinion, and if it is added, "He spoke," then it will be attributed to His own audacity and insolence. However, Pilate did not change his mind, but remained in the same opinion. And through this, again, not a small matter is arranged, but a very important event. Indeed, since the wood of the cross was buried in the ground,

The soldiers divided the garments among themselves, but did not divide the tunic (v. 23). See how through all their evil deeds prophecies are fulfilled! And this was foretold of old (Psalm 21:19). Although three were crucified, the predictions of the prophets were fulfilled only in Him. Why, in fact, did they not do the same with the garments of others, but only with the garments of Him alone? But notice the accuracy of the prophecy. The prophet spoke not only about what they divided, but also about what they did not divide. And indeed, they divided the garments, but did not divide the tunic, but left the matter to lot, v. 24. It is not without meaning that the expression "woven from above" (Article 23) is also used; but some say that it has an allegorical meaning and means that the Crucified One was not a simple man, but also had a deity "from above".

2. Others assert that the Evangelist in this case describes the very appearance of the chiton. Indeed, since in Palestine they weave garments by putting together two pieces of cloth, John, in order to show that this was precisely the tunic, says: "woven from above." And he says this, it seems to me, in order to indicate the poverty of clothing and the fact that Christ, as in everything else, as well as in clothing, observed simplicity. While the soldiers were dividing their garments, the Crucified One Himself entrusts His Mother to His disciple, teaching us to take care of our parents in every possible way until our last breath. Thus, when he untimely disturbed Him, He said, "What have I to do with Thee, O Woman?" (John 2:4)? – and: "Who is My Mother" (Matthew 12:48)? And now he shows the greatest love for her, and commits her to the care of the disciple whom he loved, v. 26. John again conceals his name out of modesty; if he had wanted to boast, he would certainly have given the reason why he was loved, since this reason, of course, was something great and wondrous. But why does Christ not talk to John about anything else and comfort him in his sorrow? Because there was no time for words of consolation. And on the other hand, it was not unimportant that he was honored with such a great honor and received such a reward for his constancy. But notice with what peace of mind Christ did everything at that time, when the crucified man hung on the cross, conversing with the disciple about His Mother, fulfilling the prophecies, giving good hopes to the thief, whereas before the crucifixion we see Him in sweat, anguish and fear. What does this mean? There is nothing incomprehensible, nothing unclear: there the weakness of nature was revealed, and here the greatness of power was revealed. On the other hand, Christ teaches us to both that we, too, although we are troubled before the onset of calamities, must nevertheless not shrink from them, and that, having set out on a podvig, we must consider everything easy and convenient. Therefore, let us not tremble at death. True, the soul by its very nature has a love of life; However, it depends on us either to loosen these bonds of the soul and weaken this desire for life, or to strengthen and strengthen them. Just as we, although we have a desire for carnal copulation, nevertheless, when we are wise, we weaken the power of lust, so it is with the love of life. Just as the lust of the flesh God has placed in us for the sake of procreation, in order to preserve the succession in our race, and not in order to prevent us from following the higher path of abstinence, so He has instilled in us the love of life in order to prevent us from committing suicide, and not in order to forbid us to despise the present life. Knowing this, we must observe moderation and, on the one hand, we must never go to death of our own accord, even if we are oppressed by innumerable calamities, and on the other hand, we must not evade and refuse it when we are dragged to death for God-pleasing deeds, but boldly go to death, preferring the future life to the present.

"At the cross stood" the women (v. 25). The weakest sex then appeared to be the most courageous: so everything changed! Christ, entrusting His Mother to His disciple, says: "Behold, Thy son" (v. 26). Oh, with what great honor He honored His disciple! Since he himself was already leaving, he entrusted the care of a disciple. As a mother, she naturally grieved and sought protection; wherefore He justly commends it to His beloved disciple, and says to him, Behold thy Mother, v. 27. He said this in order to unite them in mutual love. The disciple understood this, and therefore "took her unto himself" (v. 27). But why did Christ not mention any other woman, although the others were standing at the cross? To teach us to give preference to our mothers. Indeed, just as in such a case, when parents hinder us in spiritual matters, we should not know them, so, on the contrary, when they do not hinder us in the least, we should give them all their due and prefer them to all other people, for having given birth to us, for having brought us up, for having endured much labor and sorrow because of us. In this way Christ stops the mouth of Marcion's shamelessness. In fact, if He was not born in the flesh and did not have a mother, then why does He show such great care for her alone? "After this, Jesus, knowing that all things were already finished" (v. 28), i.e., that there was nothing left unfulfilled in the plan of God's economy. Thus, in all cases, He tried to show that His death was extraordinary, because everything depended on the power of the Dying One, and death did not come to His body before He Himself willed; and He willed then, when all things were already fulfilled. That is why He said: "I have power to give" My life, "and I have power to receive it again" (John 10:18). So, knowing that all things have already been fulfilled, Christ says, "I thirst" (v. 28), and in this case he again fulfills the prophecy. But think of the wickedness of those who stand at the cross. For even though we have had an innumerable multitude of enemies, even though we have experienced intolerable insults from them, we weep with pity when we see that they are being killed; but the enemies of Christ were not reconciled to Him, nor did they soften in the sight of His sufferings, but became even more hardened and increased their ridicule, and, offering vinegar with their lips, they gave Him to drink as criminals are usually given to drink, for which purpose they had a reed with them. "And when he had tasted vinegar, he said, It is finished" (v. 30). Do you see how He did everything without embarrassment and with authority? The same can be seen from what follows. When all was done, Christ, "bowing His head" because it was not nailed, "gave up His spirit" (v. 30), that is, He gave up His breath. Usually they do not give up their breath after bowing their heads; but here it was the opposite: Christ did not bow His head when He had already given up His spirit, as is usually the case with us, but then He gave up His spirit when He bowed His head. By all this, the evangelist showed that He is the Lord of the whole world.

Meanwhile, the Jews, who devour the camel and strain out the mosquitoes (Matt. 23:24), having committed such a great crime, again show special concern for the day. "As it was Friday, that they might not leave the bodies on the cross on the Sabbath, they asked Pilate to break their legs" (v. 31). Do you see how powerful the truth is? For which they are so zealously endeavoured, through the very same prophecy is fulfilled and the new prophecy that was to them fulfilled. In fact, when the soldiers came, they broke the legs of others, but they did not break Christ; but in order to please the Jews, they pierced His side with a spear, and thus mocked even His dead body. What a vile and abominable crime! But do not be dismayed, beloved, and do not lose heart! What they did with evil intent contributed to the establishment of the truth; this was precisely the prophecy that says, "They shall look upon Him whom they have pierced" (v. 37). In addition, this evil deed served as the basis of faith for those who later had to disbelieve, for example, for Thomas and others like him. And at the same time, an ineffable mystery was performed: "Immediately blood and water flowed out" (v. 34). These sources did not flow without significance and not by chance, but because the Church was composed of both. Those who are initiated into the sacraments know this: they are reborn by water, but they are nourished by blood and flesh. Thus, from here the sacraments originate; and therefore, when you approach the terrible cup, approach as if you were drinking from the very rib. "And he who saw" it "testified, and his testimony is true" (v. 35), i.e.: I did not hear from others, but I myself was at it and saw, and the testimony is true. And this is just, because he tells of the reproach to which Christ was subjected, and not of anything great and wonderful, because of which you might suspect his word. He tells in detail about what happened in order to stop the mouths of heretics and foretell future mysteries – contemplating the treasure contained in them. At the same time, another prophecy is fulfilled, namely, "Let not His bone be broken" (v. 36). Though this was said of the Jewish lamb, yet in the type it was done beforehand for the sake of truth, and it was more perfectly fulfilled in the present case. That is why the Evangelist presented the words of the prophet in appearance. Since, constantly pointing to his own testimony, he could seem unworthy of faith, he presents Moses as a witness, saying that this also did not happen by chance, but was already prescribed from ancient times. This is exactly what the words mean, "Let not His bone be broken." On the other hand, by his testimony he confirms the words of the prophet. I, he says, have spoken of this in order that you may know that there is a great resemblance between type and truth. Do you see how much effort he takes to convince us of what seems to be shameful and apparently causes dishonor? Truly, the fact that the soldier mocked even a dead body was much worse than the crucifixion itself; Yet I, he says, have spoken of these things, and have spoken with great care, "that ye may believe" (v. 35). Therefore, let no one refuse to believe, let no one be ashamed or thereby harm our works. That which seems especially shameful is precisely our most precious good. "After this" came "Joseph of Arimathea, a disciple of Jesus" (v. 38), not of the twelve, but perhaps of the seventy. Believing that at last the cross has tamed the fury (of the Jews), the followers of Christ fearlessly come and take care of the burial. Joseph, appearing before Pilate, asks his permission – and he allows it. And why wouldn't he allow it? Nicodemus also takes part in Joseph's work, and they perform a magnificent burial, because they still thought of Christ as a simple man. They bring such aromas that mainly had the power to preserve the body for a long time and not to allow it to quickly give way to corruption. This shows that they had no idea of anything great about Christ; nevertheless, in this is seen their great love for Him. But why did not any of the twelve come, neither John, nor Peter, nor any other of the great ones? The Evangelist does not hide this either. Perhaps someone will say that they were afraid of the Jews; but they also (Joseph and Nicodemus) were also possessed by fear. Of Joseph it is said that he was "secret for fear of the Jews" (v. 38). Thus, it cannot be said that he did this because he completely despised the Jews; no, he was afraid, and yet he came. And John, although he was present at the cross and saw the end of Christ, did nothing of the kind. What does this mean? It seems to me that Joseph was one of the most famous men, as is evident from the burial itself, and that he was known to Pilate. That is why he received permission. And he buried Him, no longer as a criminal, but, according to the Jewish custom, magnificently, as a great and glorious man.

4. But since they did not have much time left (Christ's death followed at the ninth hour, and therefore, naturally, while they were going to Pilate, and while they were taking the body down from the cross, evening had already come, when it was impossible to do work), they placed Him in the nearest tomb. It was arranged that Christ was laid in a new tomb, in which no one had been laid before, so that the resurrection could not be attributed to anyone else lying with Him, so that the disciples, in the vicinity of this place, could easily come and be spectators of what had happened, and so that not only they, but also the enemies would witness the burial. The fact that seals were placed on the tomb and a guard of soldiers was set up on their part was indeed evidence of burial, since Christ wanted His burial to be no less certain than the resurrection. That is why the disciples zealously try to prove that He really died. His resurrection had to be confirmed by all subsequent times; however, if His death had been concealed at that time and had not been made completely known, then this could have damaged the word about the resurrection. However, it was not only for this reason that Christ was placed near, but also in order to reveal the falsehood of the rumor about the abduction of His body. "On the very first [day] of the week," i.e., on Sunday, "Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been rolled away from the tomb" (John 20:1). Christ was resurrected while the seals and the stone were lying. But since it was necessary that others should be completely convinced, the sepulchre, after His resurrection, is opened, and thus this event becomes certain.

This is what made Maria agitated. Burning with the most tender love for the Teacher, as soon as the Sabbath passed, she could not remain in peace, but went into the late morning, desiring to receive some consolation from the place. When she saw this place and the stone rolled away, she did not enter and did not look into the tomb, but, impelled by strong love, she ran to the disciples. She was anxious to find out what had happened to the body as soon as possible. This is precisely indicated by her flight; and this is also the meaning of her words, "they have carried away," she says, "the Lord out of the tomb, and we do not know where they have laid him" (v. 2). Do you see that she did not yet know anything clearly about the resurrection, but thought that the body had been transferred, and without any pretense she announced everything to her disciples? But the Evangelist did not take away from this woman the great praise that belonged to her, and did not consider it a shame for himself that the disciples were the first to learn about the resurrection from her, since she was awake all night. So in all cases his truly loving disposition shines! When she came and spoke about this, the disciples, having listened to her, hurriedly came to the tomb and saw the swaddling clothes lying there; And this was a sign of the resurrection. For if a man were to carry a body, he would do so without exposing it; Just as if someone stole it, he would not bother to take off the sir, twist him and put him "in another place", but – how? I would take the body in the form in which it lay. For this reason the Evangelist said beforehand that at the burial of Christ a great deal of myrrh was used, which glues the swaddling cloths to the body no worse than lead. So, when you hear that the headbands were lying separately, do not believe those who say that they were stolen. A thief would not be so stupid as to take so much care of an object that is completely superfluous. Indeed, why did he leave funeral clothes? And how could he hide if he did this? Naturally, he needed to spend a lot of time on this, and if he had slowed down, he would have been caught. But why do the swaddling clothes lie separately, and the twisted cloth separately? In order that you may know that this is done without haste and without confusion, since one thing is laid separately, and the other is put separately. That is why the disciples believed in the resurrection. And when Christ later appeared to them, they were already convinced by what they had seen. Notice here also how far the Evangelist is from boasting, and how he testifies to the thoroughness of Peter's investigation! He himself, having preceded Peter and seeing the swaddling clothes lying there, did not examine anything more, but withdrew; and the fiery Peter went inside the tomb, examined everything with care, and, seeing something more, invited him to see it also. Entering the tomb after Peter, John saw the burial swaddling clothes lying separately from one another. And the fact that they were separated, and some were placed in one place, and others, entouraged, in another, showed that this was done by someone with care, and not in any way, not in embarrassment.

5. And you, when you hear that Christ has risen naked, stop spending madly on burial. What, in fact, do these unnecessary and useless costs mean? They cause great loss to those who bury them, but they do not bring any benefit to the deceased and, if the truth is told, they are even harmful. Luxurious funerals have repeatedly been the cause of grave robbery and caused the once buried to lie naked and without burial with all the elegance. But, oh, vanity! What great power it reveals in the midst of weeping itself! What madness it leads to! Many, in aversion to plunder, tear up the thin burial cloths and fill them with a multitude of aromas, so as to make them doubly useless to the thieves, and thus bury them. Is this not madness? Is it not the insanity of the mind to show splendor and at the same time destroy it? No, you will say, we invent all this in order to lie safely on the dead.

There was also that the prostitute poured out myrrh on His holy feet. However, if something needs to be said about this, then, in the first place, it was done by people who did not know the doctrine of the resurrection. That is why it is said: "As the Jews usually bury" (John 19:40). For it was not of the twelve who honored Jesus with burial; but they were those who did not think very highly of Him. The Twelve did not honor Him in this way, but by their death, giving themselves over to the slaughter, and enduring various misfortunes for Him. True, it was an honor, but much lower than the one I have just mentioned. On the other hand, as I have already said, we are now talking about people; and then all this was done for the Lord. And so that you may know that Christ did not desire this in the least, (listen) to what He said: You saw Me hungry, and you fed Me; to those who were thirsty, and gave them to drink; naked, and clothed (Matt. 25:35-39); but nowhere did he say, "To the dead, and they were buried." I say this not in order to abolish the custom of burial—no—but in order to curb luxury and inappropriate splendor. This, you say, is disposed to grief and sorrow, and compassion for the dead? No, this does not come from compassion for the dead, but from vanity.

But if you wish to offer condolences to the dead, I will show you another way of burial, and I will teach you how to clothe him in such garments that will rise with him and present him in a resplendent form. These garments are not destroyed by moths, nor destroyed by time, nor stolen by thieves. What kind of clothes are they? This is the garment of almsgiving. This garment rises with the deceased, because the seal of alms remains with him forever. It is with these garments that those will shine who will then hear: You fed Me when I was hungry. These garments make the dead glorious, famous, and safe, but the garments of today are nothing but the food of moths and the meal of worms. And I say this not because I forbid having care for the dead; but in order that you may do this with moderation, cover only the body and not bury it naked. If the living should have nothing more than the covering of the body, how much more so should the dead, because the dead body does not need clothes so much as the living and breathing. As long as we live, we need clothing both because of the cold and for decorum; and since we are dead, we do not have these needs, and only in order that the body does not lie naked, we need burial clothes. The best burial shrouds we have are the earth, the most beautiful and most befitting of our earthly body. If, therefore, now that we have so many needs, it is not necessary to seek anything superfluous, how much more is pomp when there are no such needs.

6. But people, you will say, who see this, will laugh. Even if someone began to laugh, it is obvious that one should not pay much attention to him, as to a completely stupid person. Many, on the contrary, will rather marvel at us and praise our wisdom. This is not worthy of laughter, but what we do now when we weep and weep and as it were bury ourselves with the dead. This is what is worthy of both ridicule and punishment; and wisdom in all this, as well as the observance of moderation in clothing, brings us crowns and praise. In this case, everyone will praise us, marvel at the power of Christ and say: oh, how great is the power of the Crucified One! He convinced mortals and corruptibles that death is not death, and so they act as if they were not dying, but moving to a better country. He persuaded them that this perishable and earthly body would be clothed in a garment much more brilliant than silk and gold-woven garments, and would be clothed with incorruption; and therefore they do not care much about funerals, but consider a virtuous life to be the best burial ornament.

Thus will all speak of us when they see us inquisitive. But if they see that we are tormented by sorrow, faint-hearted, and surround ourselves with a chorus of weeping women, they will laugh and mock us, and condemn us a thousand times, reproaching us for our reckless waste and vain labor. And we hear that for this, indeed, everyone condemns us; And – very fairly. For what excuse shall we have, if we adorn our body, which is destroyed by corruption and worms, and despise Christ, who is thirsty, naked, and a stranger? Let us leave this vain care. Let us bury the dead in such a way that it will be useful both to us and to them, to the glory of God. Let us distribute abundant alms for them and escort them with this most beautiful parting words. If the memory of the deceased famous men protected the living (as the Lord says: "I will guard this city for my own sake, and for the sake of David my servant" (2 Kings 19:34)), then how much more will almsgiving do it. It was she, it was she, who raised the dead, when they surrounded (Peter) "the widows, showing them the shirts and dresses that Chamois had made while living with them" (Acts 9:39). Therefore, when someone dies, let the relatives of the dying person prepare a funeral garment for him, and let them persuade him to leave something to the poor before his death. Let him depart with this garment, let him leave Christ as his heir. If those who appoint kings to be their heirs leave their relatives in the greatest safety, then imagine what favor he will gain both for himself and for all his children who, together with his children, leaves Christ as his heir! This is a beautiful garment for the dead. It is useful both for the survivors and for those who are leaving. If we are buried in this form, we will appear resplendent at the time of the resurrection. And if, taking care of the body, we neglect the soul, then we will suffer many misfortunes and be subjected to great ridicule. It is no small shame to depart from here without virtue; it is not so much shameful for the body to be prostrate without burial, as it is for the soul to appear then without good works. Thus, let us begin to clothe the soul, let us begin to remove it throughout our entire life. If, however, we neglected it during our lifetime, let us come to our senses, at least at death, and bequeath to our relatives to help us, after death, with almsgiving. With such mutual assistance to one another, we will receive great boldness, according to the grace and love of mankind of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.