21. (Vers. 11.). These things he said, and after this he said to them. Here the second point is touched upon, namely the necessity of coming on account of Lazarus, who, being dead, could not be raised except by him. Therefore he says: Lazarus our friend sleeps: but I go, that I may awaken him from sleep: he speaks most properly, because for God to die is to sleep; whence Augustine says: "To men he was dead, who could not raise him: but to the Lord he was sleeping, who awakened him from the tomb with such ease as you do not use to awaken one sleeping from a bed"; therefore the Lord said in Matthew 9: "The girl is not dead, but sleeps." But the disciples did not understand this: on account of which they say:
22. (Vers. 12.). Lord, if he sleeps, he will be well, because in acute illnesses sleep is a good sign. And they said this, not understanding: on this account, however, the Evangelist says:
23. (Vers. 13.). But Jesus had spoken of death, yet they thought that he was speaking of the repose of sleep: whence they were deceived, as the Evangelist indicates, by the equivocation of sleeping.
On account of which it must be understood that there is a fourfold sleeping, namely of sloth: Proverbs 6: How long, O sluggard, will you sleep? 1 Thessalonians 5: Let us not sleep, but let us watch and be sober.
Of guilt; Ephesians 5: Rise, you who sleep, and arise from the dead, and Christ will enlighten you: 1 Corinthians 11: Many among you are weak and infirm, and many sleep.
Of rest: Matthew 26: And he found them sleeping: and it is added that he said to them: Sleep now and take your rest.
Of death; 1 Thessalonians 4: We would not have you ignorant, brethren, concerning those who sleep, that you may not grieve, as do also the rest, who have no hope: Job 27: The rich man, when he shall sleep, shall carry nothing with him.
24. (Vers. 14.). Then Jesus said to them. Here the third point is touched upon, namely the benefit to the disciples: therefore he repeats the death of Lazarus openly, because they did not grasp it when spoken obscurely. Therefore then Jesus said to them plainly: Lazarus is dead: therefore plainly, because, as is said in Matthew 13, "to you it is given to know the mysteries of the kingdom of heaven." And the benefit is added, about which he rejoices: whence he says:
25. (Vers. 15.). But I am glad for your sakes, that is, for your benefit, that you may believe, because I was not there; this does not refer to faith, but to the joy, I am glad, namely, because I was not there, so that afterwards from our coming your faith may be strengthened. Therefore he says: But let us go to him, on account of safety and the need of Lazarus and your benefit. The reason why he was coming was because he was a friend: below in chapter 14: "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and will make our abode with him."
26. (Vers. 16.). Therefore Thomas said. Here the fourth point is touched upon, namely the courage of Thomas, even unto dying together; therefore he says: Therefore Thomas, who is called Didymus, as one long doubting, said: Let us also go, that we may die with him.
Chrysostom asks: How did Thomas say this? And he says that he said it out of fear; but it is better to say that he said it out of courage, that is, emboldened by the Lord's exhortation, and he spoke both wisely and bravely; whence Second Timothy chapter two: "If we have died with him, we shall also live with him; if we endure, we shall also reign with him."
27. (Vers. 17.). Therefore Jesus came. Here the fifth point is touched upon, namely the delay of time; for this was done by divine dispensation: whence he found him not only dead, but decaying, so that the miracle might be more certain, more wondrous, and more glorious; and therefore he adds: And he found him already having four days in the tomb, and thus already decaying: below in the same chapter: "Lord, he already stinks, for he has been dead four days."
28. (Vers. 18.). Now Bethany was. Here the last point is touched upon, namely the convenience of the place. For because it was near Jerusalem, many Jews had come who would be witnesses of the miracle. The reason, moreover, why they had come was the convenience or proximity of the place. On account of the convenience he says: Now Bethany was near Jerusalem, about fifteen stadia away. A stadium is the eighth part of a mile, and thus the place was nearby: on account of which he also says:
29. (Vers. 19.). Now many of the Jews had come to Martha and Mary, to console them concerning their brother; because at that time there was much sorrow over the dead, but after the death of Christ there ought to be consolation concerning the good who have died: because "blessed are the dead who die in the Lord"; therefore First Thessalonians chapter four: "We do not want you to be ignorant concerning those who have fallen asleep, so that you may not grieve as do the rest, who have no hope."
30. Spiritually, three things are to be noted: first, what does it mean that Lazarus is loved by the Lord? Second, what does it mean that he grows sick, dies, and is found four days dead? Third, what does it mean that the Lord exhorts his disciples to walk in the day ?
Lazarus is interpreted as helped by the Lord. He signifies the man who has helping grace, according to that passage of Isaiah chapter forty-nine: In an acceptable time I have heard you, and in the day of salvation I have helped you. He loves the Lord, and therefore is also loved: Proverbs chapter eight: I love those who love me.
This Lazarus grows sick in the delight of sin, concerning which sickness Ecclesiasticus chapter ten says: A prolonged sickness burdens the physician: because it scarcely happens that lingering delight does not plunge one into mortal sin.
But he dies in consent, because then sin is consummated interiorly: James chapter one: Concupiscence, when it has conceived, brings forth sin; but sin, when it has been consummated, begets death.
And he becomes four days dead and foul-smelling, when from consent one arrives at the deed, from the deed to habit, from habit to shamelessness of sin, when the forehead of a harlot becomes the man's, so that he no longer wishes to blush ; and then he is foul-smelling, because now his sin spreads to others: Amos 4: I made the stench of your camps rise up into your nostrils etc.
To raise this sinner from the dead, the Lord stirs up his disciples, whom he had also ordained as prelates: Proverbs 6: Run about, make haste, rouse your friend. And he exhorts that they walk by day. Day is called the time of meriting, because when the sun rises, man goes out to his work, and the demons hide themselves: Psalm: The sun has risen, and they were gathered together etc.; and afterward: Man shall go forth to his work etc. This day lasts from the coming of Christ until the day of judgment; because above in chapter nine: As long as I am in the world, I am the light of the world; and he himself is in the world until the consummation of the age; Matthew, last chapter: Behold, I am with you all days until the consummation of the age.
And this must be done, so that sinners may be raised: Galatians 6: Let us work good toward all, but especially toward those of the household of faith. The twelve hours of this day can be called the twelve states of Christ, concerning which was treated above in chapter four.
Or they can be called the twelve Apostles, who were also signified by the twelve stones, by the twelve springs at Elim, by the twelve oxen around the bronze sea of Solomon, by the twelve precious stones, and now by the twelve hours.
Or the twelve hours are the twelve virtues which were in Christ, namely the four cardinal virtues, one theological virtue, and the seven gifts.
Or the twelve hours are called the twelve fruits of the Spirit, concerning which Revelation 22: The tree of life bearing twelve fruits, yielding its fruit each month.
31. Martha therefore, when she heard etc. Above, two antecedents to the miracle were determined, namely the announcement of the illness and the coming of the Physician: here the third is touched upon, namely the intercession of faith, which indeed merited the raising of Lazarus. This moreover was the faith and devotion of the two sisters, namely Martha and Mary. Whence first the faith of Martha is set forth; second, that of Mary, at the place: And when she had said these things, she went away etc.