[Footnote 1: John xi. 1, and following.]
Fame already attributed to Jesus two or three works of this kind.[1] The family of Bethany might be led, almost without suspecting it, into taking part in the important act which was desired. Jesus was adored by them. It seems that Lazarus was sick, and that in consequence of receiving a message from the anxious sisters Jesus left Perea.[2] They thought that the joy Lazarus would feel at his arrival might restore him to life. Perhaps, also, the ardent desire of silencing those who violently denied the divine mission of Jesus, carried his enthusiastic friends beyond all bounds. It may be that Lazarus, still pallid with disease, caused himself to be wrapped in bandages as if dead, and shut up in the tomb of his family. These tombs were large vaults cut in the rock, and were entered by a square opening, closed by an enormous stone. Martha and Mary went to meet Jesus, and without allowing him to enter Bethany, conducted him to the cave. The emotion which Jesus experienced at the tomb of his friend, whom he believed to be dead,[3] might be taken by those present for the agitation and trembling[4] which accompanied miracles. Popular opinion required that the divine virtue should manifest itself in man as an epileptic and convulsive principle. Jesus (if we follow the above hypothesis) desired to see once more him whom he had loved; and, the stone being removed, Lazarus came forth in his bandages, his head covered with a winding-sheet. This reappearance would naturally be regarded by every one as a resurrection. Faith knows no other law than the interest of that which it believes to be true. Regarding the object which it pursues as absolutely holy, it makes no scruple of invoking bad arguments in support of its thesis when good ones do not succeed. If such and such a proof be not sound many others are! If such and such a wonder be not real, many others have been! Being intimately persuaded that Jesus was a thaumaturgus, Lazarus and his two sisters may have aided in the execution of one of his miracles, just as many pious men who, convinced of the truth of their religion, have sought to triumph over the obstinacy of their opponents by means of whose weakness they were well aware. The state of their conscience was that of the stigmatists, of the convulsionists, of the possessed ones in convents, drawn, by the influence of the world in which they live, and by their own belief, into feigned acts. As to Jesus, he was no more able than St. Bernard or St. Francis d'Assisi to moderate the avidity for the marvellous, displayed by the multitude, and even by his own disciples. Death, moreover, in a few days would restore him his divine liberty, and release him from the fatal necessities of a position which each day became more exacting, and more difficult to sustain.
[Footnote 1: Matt. ix. 18, and following; Mark v. 22, and following;
Luke vii. 11, and following, viii. 41, and following.]
[Footnote 2: John xi. 3, and following.]
[Footnote 3: John xi. 35, and following.]
[Footnote 4: John xi. 33, 38.]
Everything, in fact, seems to lead us to believe that the miracle of Bethany contributed sensibly to hasten the death of Jesus.[1] The persons who had been witnesses of it, were dispersed throughout the city, and spoke much about it. The disciples related the fact, with details as to its performance, prepared in expectation of controversy. The other miracles of Jesus were transitory acts, spontaneously accepted by faith, exaggerated by popular fame, and were not again referred to after they had once taken place. This was a real event, held to be publicly notorious, and one by which it was hoped to silence the Pharisees.[2] The enemies of Jesus were much irritated at all this fame. They endeavored, it is said, to kill Lazarus.[3] It is certain, that from that time a Council of the chief priests[4] was assembled, and that in this council the question was clearly put: "Can Jesus and Judaism exist together?" To raise the question was to resolve it; and without being a prophet, as thought by the evangelist, the high priest could easily pronounce his cruel axiom: "It is expedient that one man should die for the people."
[Footnote 1: John xi. 40, and following, xii. 2, 9, and following, 17, and following.]
[Footnote 2: John xii. 9, 10, 17, 18.]
[Footnote 3: John xii. 10.]