11. Likewise, there is an infirmity of the passibility of punishment, to be borne: and this is fourfold, namely of that contracted on account of transgression; the Psalm: Who forgives all your iniquities, who heals all your infirmities: Romans 14: Let him who is weak eat herbs.
Of that assumed for our redemption; Isaiah 53: We saw him the lowest of men, a man of sorrows and knowing infirmity.
Of that inflicted for purgation; the Psalm: Their infirmities were multiplied; afterwards they hastened.
Of that brought about for the manifestation of divine glory, as above in the same place: This infirmity is not unto death, but for the glory of God, that the Son of God may be glorified through it.
QUESTIONS.
12. Question I. But it is asked here first concerning what is said in the text, that Lazarus was from the village of Mary and Martha, his sisters. For since the head of the woman is the man, it should rather be said conversely: Martha and Mary from the village of Lazarus.
It must be said to this that Mary and Martha are not without reason introduced here as the principal persons, because although they were women by sex, nevertheless they surpassed Lazarus in firmness of soul and in virtue; because it was also by the merit of their faith, as will be clear below, that Lazarus was raised. Whence it should be noted that the Evangelist says two things: of the village of Mary and Martha, so as to place them before him in virtue; of his sisters, so as to place them after him in the frailty of sex.
13. Question II. Likewise it is asked concerning this, that the women sending to Jesus did not make a request, but only intimated.
It seems that they either neglected the welfare of their brother, or showed contempt for the Lord.
I respond: It must be said that those most excellent and faithful women knew the power of Christ, and therefore did not ask him to come, as the royal official asked; they reverenced his majesty, and therefore did not dare to ask that he command from there and it be done here, as the centurion did; they hoped in his goodness, and therefore they intimated: Behold, he whom you love is sick. Whence Master Hugo says that intimation is one species of prayer, which is made in three ways: by confidence, as the Mother of the Lord, above in chapter two; by reverence, as here, as Hugo of Saint Victor himself says; by contempt, as a proud master sometimes does concerning a servant.
14. Question III. Likewise it is asked concerning what he says: This sickness is not unto death —because he died.
Whence Chrysostom asks: How were the women not scandalized, when what the Lord had foretold to them did not come to pass?
I respond: It must be said that the meaning is: it is not unto death, that is, unto the final end of life, so that he would live no more; yet it was unto death, that is, unto the separation of the soul from the body.
As to the question: why were the women not scandalized? It must be said that they still hoped that the Lord would raise him.
Or they believed, since it did not come to pass literally, that the Lord had spoken parabolically.
15. Question IV. Likewise it is asked concerning this, that the Lord remained two days and waited.
It seems that he ought not to have done so, because he was a friend; and in Proverbs 3 it is said: Do not say to your friend: Go, and come again; tomorrow I will give to you, when you can give at once.
I respond: It must be said that he delayed so that he might do something greater than healing the sick, and something more acceptable. For it was greater to raise the dead than to heal the sick. Moreover, he delayed for greater certainty of the miracle, because, as Chrysostom says, it was now certain that he was not in a stupor but truly dead; for a greater manifestation of power, because it was also greater to unite the soul to a body already putrefied than to one only recently dead. He himself, however, considers the fitting time in all his works.
16. Question V. Likewise Chrysostom inquires concerning the identification of this Mary who anointed the Lord with ointment, whether she was that sinful woman of whom it is said in Luke 7 that she anointed the feet of the Lord in the house of Simon the leper. And he responds that she is not that woman, because this one was a good and reputable woman, but that one was a harlot. But the Gloss says the contrary, and likewise Gregory.
It must be said that we should assent to the Gloss and Gregory on this point. But as to the fact that Chrysostom holds the contrary, it must be said that it is not unfitting for commentators to hold contrary opinions, especially concerning the names of persons, because no essential point depends on it.
17. Then after these things he said to his disciples. After the announcement of the illness has been made, the arrival of the Physician is described here in this order: first is intimated the security of coming; second, the necessity of coming; third, the benefit of the disciples; fourth, the courage of Thomas for dying together; fifth, the lateness of the time; sixth, the suitability of the place.
(Verse 7). First, therefore, is noted Christ's security, on account of which he exhorts his fearful disciples, saying: Then after these things he said to his disciples, namely Jesus: Let us go into Judea again. He exhorted them for this reason, because they were fearful; and this is evident from their response.
18. (Verse 8). The disciples say to him: Rabbi, just now the Jews were seeking to stone you, that is, it is still recent: above in chapter 10: "The Jews took up stones to stone him." And you go there again? As if to say: we should not go. Peter said something similar to the Lord in Matthew 16: "Far be it from you, Lord; this shall not happen to you." He was dissuading Jesus from death and was rebuked, because the Lord had foretold that he would die, and yet he was dissuading him and wanted to draw him back from his purpose. But these disciples did not know at that time that he willed to die; and therefore they are instructed and strengthened, so that they might not fear; on account of which he says:
19. (Verse 9). Jesus answered: Are there not twelve hours of the day? in which, namely, to walk is good and safe; whence he says: If anyone walks in the day, he does not stumble, because he sees the light of this world. This light is Christ: above in chapter 8: "I am the light of the world." He who walks after this light does not stumble, because, as is said above in chapter 8, "he who follows me does not walk in darkness"; and therefore he does not stumble. Therefore Wisdom says in Proverbs 4: "I will lead you through the paths of equity, which when you have entered, your steps shall not be straitened, and running you shall have no stumbling block." Not only is it safe to walk in the day, but also fitting; whence he adds:
20. (Verse 10). But if he walks in the night, he stumbles, because the light is not in him; Matthew 15: "If the blind lead the blind, both fall into the pit"; on account of which it is said below in chapter 12: "Walk while you have the light, lest the darkness overtake you."