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| Homily on the Paralytic Let Down Through the Roof.
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homily on the paralytic let
down through the roof.
————————————
1. Having lately come
across the incident of the paralytic 700
| 700 The allusion is most probably to Homily XII.
against the Anomœans, in which Chrysostom proves the equality of
the Divine Son with God the Father by a reference to the cure of
the paralytic by the pool of Bethesda. This Homily against the
Anomœans was delivered at Constantinople, A.D. 398. | who lay upon his bed beside the
pool, we discovered a rich and large treasure, not by delving in
the ground, but by diving into his heart: we found a treasure not
containing silver and gold and precious stones, but endurance, and
philosophy, and patience and much hope towards God, which is more
valuable than any kind of jewel or source of wealth. For material
riches are liable to the designs of robbers, and the tales of false
accusers, and the violence of housebreakers, and the villany of
servants, and when they have escaped all these things, they often
bring the greatest ruin upon those who possess them by exciting the
eyes of the envious, and consequently breeding countless storms of
trouble. But the spiritual riches escape all these occasions of
mischief and are superior to all abuse of this kind, laughing to
scorn both robbers, and housebreakers, and slanderers, and false
accusers and death itself. For they are not parted from the
possessor by death, but on the contrary the possession becomes then
more especially secured to the owners, and they accompany them on
their journey to the other world, and are transplanted with them to
the future life, and become marvellous advocates of those with whom
they depart hence, and render the judge propitious to
them.
This wealth we found in great abundance stored in
the soul of the paralytic. And you are witnesses who with great
zeal drew up draughts of this treasure yet without exhausting it.
For such is the nature of spiritual wealth; it resembles fountains
of water, or rather exceeds their plenteousness, being most
abundant when it has many to draw upon it. For when it enters into
any man’s soul it is not divided, not diminished, but coming in
its entireness to each remains continually unconsumed, being
incapable of ever failing: which was just what took place at that
time. For although so many have applied to the treasure, and all
are drawing upon it as much as they can—but why do I speak of
you, seeing that it has made countless persons rich from that time
to the present day, and yet abides in its original perfection? Let
us not then grow weary in having recourse to this source of
spiritual wealth: but as far as possible let us now also draw forth
draughts from it, and let us gaze upon our merciful Lord, gaze upon
His patient servant. He had been thirty and eight years struggling
with an incurable infirmity and was perpetually plagued by it, yet
he did not repine, he did not utter a blasphemous word, he did not
accuse his Maker, but endured his calamity bravely and with much
meekness. And whence is this manifest? you say: for Scripture has
not told us anything clearly concerning his former life, but only
that he had been thirty-eight years in his infirmity; it has not
added a word to prove that he did not show discontent, or anger or
petulance. And yet it has made this plain also, if any one will pay
careful attention to it, not looking at it curiously and
carelessly. For when you hear that on the approach of Christ who
was a stranger to him, and regarded merely as a man, he spoke to
him with such great meekness, you may be able to perceive his
former wisdom. For when Jesus said to him “Wilt thou be made
whole?” he did not make the natural reply “thou seest me who
have been this long time lying sick of the palsy, and dost thou ask
me if I wish to be made
whole? hast thou come to insult my distress, to reproach me and
laugh me to scorn and make a mock of my calamity? He did not say or
conceive anything of this kind but meekly replied “Yea Lord.”701
| 701 We must suppose that Chrysostom considered such
words to be implied in the answer actually given. They are not in
the text of John v. 7, but it seems scarcely
possible that Chrysostom should have forgotten the passage, or that
the quotation should not have been subsequently corrected if he
thought it misleading. | Now if after
thirty-eight; years he was thus meek and gentle, when all the
vigour and strength of his reasoning faculties was broken down,
consider what he is likely to have been at the outset of his
trouble. For be assured that invalids are not so hard to please at
the beginning of their disorder, as they are after a long lapse of
time: they become most intractable, most intolerable to all, when
the malady is prolonged. But as he, after so many years, was so
wise, and replied with so much forbearance, it is quite clear that
during the previous time also he had been bearing that calamity
with much thankfulness.
Considering these things then let us imitate the
patience of our fellow-servant: for his paralysis is sufficient to
brace up our souls: for no one can be so supine and indolent after
having observed the magnitude of that calamity as not to endure
bravely all evils which may befall him, even if they are more
intolerable than all that were ever known. For not only his
soundness but also his sickness has become a cause of the greatest
benefit to us: for his cure has stimulated the souls of the hearers
to speak the praise of the Lord, and his sickness and infirmity has
encouraged you to patience, and urged you to match his zeal; or
rather it has exhibited to you the lovingkindness of God. For the
actual deliverance of the man to such a malady, and the protracted
duration of his infirmity is a sign of the greatest care for his
welfare. For as a gold refiner having cast a piece of gold into the
furnace suffers it to be proved by the fire until such time as he
sees it has become purer: even so God permits the souls of men to
be tested by troubles until they become pure and transparent and
have reaped much profit from this process of sifting: wherefore
this is the greatest species of benefit.
2. Let us not then be disturbed, neither dismayed,
when trials befall us. For if the gold refiner sees how long he
ought to leave the piece of gold in the furnace, and when he ought
to draw it out, and does not allow it to remain in the fire until
it is destroyed and burnt up: much more does God understand this,
and when He sees that we have become more pure, He releases us from
our trials so that we may not be overthrown and cast down by the
multiplication of our evils. Let us then not be repining, or
faint-hearted, when some unexpected thing befalls us; but let us
suffer Him who knows these things accurately, to prove our hearts
by fire as long as He pleases: for He does this for a useful
purpose and with a view to the profit of those who are tried.
On this account a certain wise man admonishes
us saying “My Son, if thou come to serve the Lord prepare thy
soul for temptation, set thy heart aright and constantly endure and
make not haste in time of trouble;”702
“yield to Him” he says, “in
all things,” for He knoweth exactly when it is right to pluck us
out of the furnace of evil. We ought therefore everywhere to yield
to Him and always to give thanks, and to bear all things
contentedly, whether He bestows benefits or chastisement upon us,
for this also is a species of benefit. For the physician, not only
when he bathes and nourishes the patient and conducts him into
pleasant gardens, but also when he uses cautery and the knife, is a
physician all the same: and a father not only when he caresses his
son, but also when he expels him from his house, and when he chides
and scourges him, is a father all the same, no less than when he
praises him. Knowing therefore that God is more tenderly loving
than all physicians, do not enquire too curiously concerning His
treatment nor demand an account of it from Him, but whether He is
pleased to let us go free or whether He punishes, let us offer
ourselves for either alike; for He seeks by means of each to lead
us back to health, and to communion with Himself, and He knows our
several needs, and what is expedient for each one, and how and in
what manner we ought to be saved, and along that path He leads us.
Let us then follow whithersoever He bids us, and let us not too
carefully consider whether He commands us to go by a smooth and
easy path, or by a difficult and rugged one: as in the case of this
paralytic. It was one species of benefit indeed that his soul
should be purged by the long duration of his suffering, being
delivered to the fiery trial of affliction as to a kind of furnace;
but it was another benefit no less than this that God was present
with him in the midst of the trials, and afforded him great
consolation. He it was who strengthened him, and upheld him, and
stretched forth a hand to him, and suffered him not to fall. But
when you hear that it was God Himself do not deprive the paralytic
of his meed of praise, neither him nor any other man who is tried
and yet steadfastly endures. For even if we be infinitely wise,
even if we are mightier and stronger than all men, yet in the
absence of His grace we shall not
be able to withstand even the most ordinary
temptation. And why do I speak of such insignificant and abject
beings as we are? For even if one were a Paul, or a Peter, or a
James, or a John, yet if he should be deprived of the divine help
he would easily be put to shame, overthrown, and laid prostrate.
And on behalf of these I will read you the words of Christ Himself:
for He saith to Peter “Behold Satan hath asked to have you that
he may sift you as wheat, but I have prayed for thee that thy faith
fail not.”703
What is the
meaning of “sift”? to turn and twist, and shake and stir and
shatter, and worry, which is what takes place in the case of things
which are winnowed: but I he says have restrained him, knowing that
you are not able to endure the trial, for the expression “that
thy faith fail not” is the utterance of one who signifies that if
he had permitted it his faith would have failed. Now if Peter who
was such a fervent lover of Christ and exposed his life for Him
countless times and sprang into the foremost rank in the Apostolic
band, and was pronounced blessed by his Master, and called Peter on
this account because he kept a firm and inflexible hold of the
faith, would have been carried away and fallen from profession if
Christ had permitted the devil to try him as much as he desired,
what other man will be able to stand, apart from His help?
Therefore also Paul saith “But God is faithful, who will not
suffer you to be tempted above that ye are able, but will with the
temptation also make the way of escape that ye may be able to bear
it.”704
For not only
does He say that He does not suffer a trial to be inflicted beyond
our strength, but even in that which is proportioned to our
strength He is present carrying us through it, and bracing us up,
if only we ourselves first of all contribute the means which are at
our disposal, such as zeal, hope in Him, thanksgiving, endurance,
patience. For not only in the dangers which are beyond our
strength, but in those which are proportioned to it, we need the
divine assistance, if we are to make a brave stand; for elsewhere
also it is said “even as the sufferings of Christ abound to us,
even so our comfort also aboundeth through Christ, that we may be
able to comfort those who are in any trouble, by the comfort
wherewith we ourselves are comforted of God.”705
| 705 2 Cor. i.
5; 4. Chrysostom
transposes the clauses, and does not quote the exact words of the
passage. | So then he who comforted this man
is the same who permitted the trial to be inflicted upon him. And
now observe after the cure what tenderness He displays. For He did
not leave him and depart, but having found him in the temple he
saith “behold! thou art made whole; sin no more lest some worse
thing happen unto thee.”706
For had He permitted the punishment
because He hated him He would not have released him, He would not
have provided for his future safety: but the expression “lest
some worse thing happen unto thee” is the utterance of one who
would check coming evils beforehand. He put an end to the disease,
but did not put an end to the struggle: He expelled the infirmity
but did not expel the dread of it, so that the benefit which had
been wrought might remain unmoved. This is the part of a
tender-hearted physician, not only to put an end to present pains,
but to provide for future security, which also Christ did, bracing
up his soul by the recollection of past events. For seeing that
when the things which distress us have departed, the recollection
of them oftentimes departs with them, He wishing it to abide
continually, saith “sin no more lest some worse thing happen unto
thee.”
3. Moreover it is possible to discern His
forethought and consideration not only from this, but also from
that which seems to be a rebuke. For He did not make a public
exposure of his sins, but yet He told him that he suffered what he
did suffer on account of his sins, but what those sins were He did
not disclose; nor did He say “thou hast sinned” or “thou hast
transgressed,” but He indicated the fact by one simple utterance
“sin no more;” and having said so much as just to remind him of
it He put him more on the alert against future events, and at the
same time He made manifest to us all his patience and courage and
wisdom, having reduced him to the necessity of publicly lamenting
his calamity, and having displayed his own earnestness on the
man’s behalf, “for while I am coming,” he says, “another
steppeth down before me:”707
yet he did not publicly expose his
sins. For just as we ourselves desire to draw a veil over our sins
even so does God much more than we: on this account He wrought the
cure in the presence of all, but He gives the exhortation or the
advice privately. For He never makes a public display of our sins,
except at any time He sees men insensible to them. For when He says
“ye saw me hungry, and fed me not: and thirsty and gave me no
drink,”708
He speaks
thus at the present time in order that we may not hear these words
in time to come. He threatens, He exposes us in this world, that He
may not have to expose us in the other: even as He threatened to
overthrow the city
of the Ninevites709
for the very
reason that He might not overthrow it. For if He wished to publish
our sins He would not announce beforehand that He would publish
them: but as it is He does make this announcement in order that
being sobered by the fear of exposure, if not also by the fear of
punishment we may purge ourselves from them all. This also is what
takes place in the case of baptism: for He conducts the man to the
pool of water without disclosing his sins to any one; yet He
publicly presents the boon and makes it manifest to all, while the
sins of the man are known to no one save God Himself and him who
receives the forgiveness of them. This also was what took place in
the case of this paralytic, He makes the reproof without the
presence of witnesses, or rather the utterance is not merely a
reproof but also a justification; He justifies Himself as it were
for evil-entreating him so long, telling him and proving to him
that it was not without cause and purpose that He had suffered him
to be so long afflicted, for He reminded him of his sins, and
declared the cause of his infirmity. “For having found him,” we
read, “in the temple, He said unto him, sin no more lest some
worse thing happen unto thee.”
And now since we have derived so much profit
from the account of the former paralytic let us turn to the other
who is presented to us in St. Matthew’s Gospel. For in the case
of mines where any one happens to find a piece of gold he makes a
further excavation again in the same place: and I know that many of
those who read without care imagine that one and the same paralytic
is presented by the four evangelists: but it is not so. Therefore
you must be on the alert, and pay careful attention to the matter.
For the question is not concerned with ordinary matters, and this
discourse when it has received its proper solution will be
serviceable against both Greeks and Jews and many of the heretics.
For thus all find fault with the evangelists as being at strife and
variance: yet this is not the fact, Heaven forbid! but although the
outward appearance is different, the grace of the Spirit which
works upon the soul of each is one, and where the grace of the
Spirit is, there is love, joy, and peace; and there war and
disputation, strife and contention are not. How then shall we make
it clear that this paralytic is not the same as the other, but a
different man? By many tokens, both of place and time, and season,
and day, and from the manner of the cure, and the coming of the
physician and the loneliness of the man who was healed. And what of
this? some one will say: for have not many of the evangelists given
diverse accounts of other signs? Yes, but it is one thing to make
statements which are diverse, and another, statements which are
contradictory; for the former causes no discord or strife: but that
which is now presented to us is a strong case of contradiction
unless it be proved that the paralytic at the pool was a different
man from him who is described by the other three evangelists. Now
that you may understand what is the difference between statements
which are diverse and contradictory, one of the evangelists has
stated that Christ carried the cross,710
another that Simon the Cyrenian
carried it:711
| 711 Matt.
xxvii. 32; Mark xxv. 31; Luke xiii. 26. | but this
causes no contradiction or strife. “And how,” you say, “is
there no contradiction between the statements that he carried and
did not carry?” Because both took place. When they went out of
the Prætorium Christ was carrying it: but as they proceeded Simon
took it from Him and bore it. Again in the case of the robbers, one
says that the two blasphemed:712
another that one of them checked
him who was reviling the Lord.713
Yet in this again there is no
contradiction: because here also both things took place, and at the
beginning both the men behaved ill: but afterwards when signs
occurred, when the earth shook and the rocks were rent, and the sun
was darkened, one of them was converted, and became more chastened,
and recognized the crucified one and acknowledged his kingdom. For
to prevent your supposing that this took place by some constraining
force of one impelling him from within, and to remove your
perplexity, he exhibits the man to you on the cross while he is
still retaining his former wickedness in order that you may
perceive that his conversion was effected from within and out of
his own heart assisted by the grace of God and so he became a
better man.
4. And it is possible to collect many other
instances of this kind from the Gospels, which seem to have a
suspicion of contradiction, where there is no real contradiction,
the truth being that some incidents have been related by this
writer, others by that; or if not occurring at the same hour one
author has related the earlier event, another the later; but in the
present case there is nothing of this kind, but the multitude of
the evidences which I have mentioned proves to those who pay any
attention whatever to the matter, that the paralytic was not the
same man in both instances. And this would be no slight proof to
demonstrate that the evangelists were in harmony with each other and not at variance. For if it
were the same man the discord is great between the two accounts:
but if it be a different one all material for dispute has been
destroyed.
Well then let me now state the actual reasons why I
affirm that this man is not the same as that. What are they? The
one is cured in Jerusalem, the other in Capernaum; the one by the
pool of water, the other in some house; there is the evidence from
place: the former during the festival: there is the evidence from
the special season: the former had been thirty and eight years
suffering from infirmity: concerning the other the evangelist
relates nothing of that kind: there is the evidence from time: the
former was cured on the Sabbath: there is the evidence from the
day: for had this man also been cured on the Sabbath Matthew would
not have passed by the fact in silence nor would the Jews who were
present have held their peace: for they who found fault for some
other reason even when a man was not cured on the Sabbath would
have been yet more violent in their accusation against Christ if
they had got an additional handle from the argument of the special
day. Moreover this man was brought to Christ: to the other Christ
Himself came, and there was no man to assist him. “Lord,” said
he, “I have no man:” whereas this man had many who came to his
aid, who also let him down through the roof. And He healed the body
of the other man before his soul: for after he had cured the
paralysis He then said “Behold thou art made whole, sin no
more:” but not so in this case, but after He had healed his soul,
for He said to him “Son be of good cheer thy sins be forgiven
thee,” He then cured his paralysis. That this man then is not the
same as the other has been clearly demonstrated by these proofs,
but it now remains for us to turn to the beginning of the narrative
and see how Christ cured the one and the other, and why differently
in each case: why the one on the Sabbath and the other not on the
Sabbath, why He came Himself to the one but waited for the other to
be brought to Him, why He healed the body of the one and the soul
of the other first. For He does not these things without
consideration and purpose seeing that He is wise and prudent. Let
us then give our attention and observe Him as He performs the cure.
For if in the case of physicians when they use the knife or cautery
or operate in any other way upon a maimed and crippled patient, and
cut off a limb, many persons crowd round the invalid and the
physician who is doing these things, much more ought we to act thus
in this case, in proportion as the physician is greater and the
malady more severe, being one which cannot be corrected by human
art, but only by divine grace. And in the former case we have to
see the skin being cut, and matter discharging, and gore set in
motion, and to endure much discomfort produced by the spectacle,
and great pain and sorrow not merely from the sight of the wounds,
but also from the suffering undergone by those who are subjected to
this burning or cutting: for no one is so stony-hearted as to stand
by those who are suffering these things, and hear them shrieking,
without being himself overcome and agitated, and experiencing much
depression of spirit; but yet we undergo all this owing to our
desire to witness the operation. But in this case nothing of that
kind has to be seen, no application of fire, no plunging in of an
instrument, no flowing of blood, no pain or shrieking of the
patient; and the reason of this is, the wisdom of the healer, which
needs none of these external aids, but is absolutely
self-sufficient. For it is enough that He merely utters a command
and all distress ceases. And the wonder is not only that He effects
the cure with so much ease, but also without pain, causing no
trouble to those who are being healed.
Seeing then that the marvel is greater and the
cure more important, and the pleasure afforded to the spectators
unalloyed by any kind of sorrow, let us now carefully contemplate
Christ in the act of healing. “And He entered into a boat and
crossed over and came into His own city: and behold they brought to
him a man sick of the palsy lying on a bed: and Jesus seeing their
faith said unto the sick of the palsy “Son! be of good cheer: thy
sins are forgiven.”714
Now they were inferior to the
centurion in respect of their faith, but superior to the impotent
man by the pool. For the former neither invited the physician nor
brought the sick man to the physician; but approached Him as God
and said “Speak the word only and my servant shall be
healed.”715
Now these
men did not invite the physician to the house, and so far they are
on an equality with the centurion: but they brought the sick man to
the physician and so far they are inferior, because they did not
say “speak the word only.” Yet they are far better than the man
lying by the pool. For he said “Lord I have no man when the water
is troubled to put me into the pool:” but these men knew that
Christ had no need either of water, or pool, or anything else of
that kind: nevertheless Christ not only released the servant of the
centurion but the other two men also from their maladies, and did
not say: “because thou hast proffered
a smaller degree of faith the cure which
thou receivest shall be in proportion;” but He dismissed the man
who displayed the greater faith with eulogy and honour, saying “I
have not found so great faith, no, not in Israel.”716
On the man
who exhibited less faith than this one he bestowed no praise yet He
did not deprive him of a cure, no! not even him who displayed no
faith at all. But just as physicians when curing the same disorder
receive from some person a hundred gold pieces, from others half,
from others less and from some nothing at all: even so Christ
received from the centurion a large and unspeakable degree of
faith, but from this man less and from the other not even an
ordinary amount, and yet He healed them all. For what reason then
did He deem the man who made no deposit of faith worthy of the
benefit? Because his failure to exhibit faith was not owing to
indolence, or to insensibility of soul, but to ignorance of Christ
and having never heard any miracle in which He was concerned either
small or great. On this account therefore the man obtained
indulgence: which in fact the evangelist obscurely intimates when
he says, “for he wist not who it was,”717
but he only recognized Him by sight
when he lighted upon Him the second time.
5. There are indeed some who say that this man
was healed merely because they who brought him believed; but this
is not the fact. For “when He saw their faith” refers not
merely to those who brought the man but also to the man who was
brought. Why so? “Is not one man healed,” you say, “because
another has believed?” For my part I do not think so unless owing
to immaturity of age or excessive infirmity he is in some way
incapable of believing. How then was it you say that in the case of
the woman of Canaan the mother believed but the daughter was cured?
and how was it that the servant of the centurion who believed rose
from the bed of sickness and was preserved. Because the sick
persons themselves were not able to believe. Hear then what the
woman of Canaan says: “My daughter is grievously vexed with a
devil718
and
sometimes she falleth into the water and sometimes into the
fire:”719
| 719 These words occur in the description of the lunatic
lad in Matt. xvii. 15. Chrysostom, speaking from
memory, confuses the two narratives. | now how
could she believe whose mind was darkened and possessed by a devil,
and was never able to control herself, not in her sound senses? As
then in the case of the woman of Canaan so also in the case of the
centurion; his servant lay ill in the house, not knowing Christ,
himself, nor who He was. How then was he to believe in one who was
unknown to him, and of whom he had never yet obtained any
experience? But in the case before us we cannot say this: for the
paralytic believed. Whence is this manifest? From the very manner
of his approach to Christ. For do not attend simply to the
statement that they let the man down through the roof: but consider
how great a matter it is for a sick man to have the fortitude to
undergo this. For you are surely aware that invalids are so
faint-hearted and difficult to please as often to decline the
treatment administered to them on their sick bed, and to prefer
bearing the pain which arises from their maladies to undergoing the
annoyance caused by the remedies. But this man had the fortitude to
go outside the house, and to be carried into the midst of the
market place, and to exhibit himself in the presence of a crowd.
And it is the habit of sick folk to die under their disorder rather
than disclose their personal calamities. This sick man however did
not act thus, but when he saw that the place of assembly was
filled, the approaches blocked, the haven of refuge obstructed, he
submitted to be let down through the roof. So ready in contrivance
is desire, so rich in resource is love. “For he also that seeketh
findeth, and to him that knocketh it shall be opened.”720
The man did
not say to his friends “What is the meaning of this? why make
this ado? why push on? Let us wait until the house is cleared and
the assembly is dissolved: the crowds will withdraw, we shall then
be able to approach him privately and confer about these matters.
Why should you expose my misfortunes in the midst of all the
spectators, and let me down from the roof-top, and behave in an
unseemly manner?” That man said none of these things either to
himself or to his bearers, but regarded it as an honour to have so
many persons made witnesses of his cure. And not from this
circumstance only was it possible to discern his faith but also
from the actual words of Christ. For after he had been let down and
presented Christ said to him, “Son! be of good cheer, thy sins
are forgiven thee.” And when he heard these words he was not
indignant, he did not complain, he did not say to the physician
“What mean you by this? I came to be healed of one thing and you
heal another. This is an excuse and a pretence and a screen of
incompetence. Do you forgive sins which are invisible?” He
neither spoke nor thought any of these things, but waited, allowing
the physician to adopt the method of healing which He desired. For
this reason also Christ did not go to him, but waited for him to come, that He
might exhibit his faith to all. For could He not have made the
entrance easy? But He did none of these things; in order that He
might exhibit the man’s zeal and fervent faith to all. For as He
went to the man who had been suffering thirty and eight years
because he had no one to aid him, so did He wait for this man to
come to him because he had many friends that He might make his
faith manifest by the man being brought to Him, and inform us of
the other man’s loneliness by going to him, and disclose the
earnestness of the one and the patience of the other to all and
especially to those who were present. For some envious and
misanthropical Jews were accustomed to grudge the benefits done to
their neighbours and to find fault with His miracles, sometimes on
account of the special season, saying that He healed on the sabbath
day; sometimes on account of the life of those to whom the benefit
was done, saying “if this man were a prophet He would have known
who the woman was who touched Him:”721
not knowing that it is the special
mark of a physician to associate with the infirm and to be
constantly seen by the side of the sick, not to avoid them, or
hurry from their presence—which in fact was what He expressly
said to those murmurers; “They that are whole have no need of a
physician but they that are sick.”722
Therefore in order to prevent their
making the same accusations again He proves first of all that they
who come to Him are deserving of a cure on account of the faith
which they exhibit. For this reason He exhibited the loneliness of
one man, and the fervent faith and zeal of the other: for this
reason He healed the one on the Sabbath, the other not on the
Sabbath: in order that when you see them accusing and rebuking
Christ on another day you may understand that they accused him on
the former occasion also not because of their respect for the law,
but because they could not contain their own malice. But why did He
not first address Himself to the cure of the paralytic, but said,
“Son! be of good cheer, thy sins are forgiven thee?” He did
this very wisely. For it is a habit with physicians to destroy the
originating cause of the malady before they remove the malady
itself. Often for example when the eyes are distressed by some evil
humour and corrupt discharge, the physician, abandoning any
treatment of the disordered vision, turns his attention to the
head, where the root and origin of the infirmity is: even so did
Christ act: He represses first of all the source of the evil. For
the source and root and mother of all evil is the nature of sin.
This it is which enervates our bodies: this it is which brings on
disease: therefore also on this occasion He said, “Son! be of
good cheer, thy sins are forgiven thee.” And on the other He
said, “Behold! thou art made whole, sin no more lest some worse
thing happen unto thee,” intimating to both that these maladies
were the offspring of sin. And in the beginning and outset of the
word disease as the consequence of sin attacked the body of Cain.
For after the murder of his brother, after that act of wickedness,
his body was subject to palsy.723
| 723 The allusion is to
Gen. iv. 12, where the words rendered in
the English translation “a fugitive and a vagabond shalt thou
be” are in the LXX. rendered στ™νων καὶ
τρ™μων žσῃ, “groaning and trembling shalt thou be:”
but our English version is the more correct. | For trembling is the same thing as
palsy. For when the strength which regulates a living creature
becomes weakened, being no longer able to support all the limbs, it
deprives them of their natural power of direction, and then having
become unstrung they tremble and turn giddy.
6. Paul also demonstrated this: for when he
was reproaching the Corinthians with a certain sin he said, “For
this cause many are weak and sickly among you.” Therefore also
Christ first removes the cause of the evil, and having said “Son!
be of good cheer, thy sins are forgiven thee,” He uplifts the
spirit and rouses the downcast soul: for the speech became an
efficient cause and having entered into the conscience it laid hold
of the soul itself and cast out of it all distress. For nothing
creates pleasure and affords confidence so much as freedom from
self-reproach. For where remission of sins is there is sonship.
Even so at least we are not able to call God Father until we have
washed away our sins in the pool of the sacred water. It is when we
have come up from thence, having put off that evil load, that we
say “Our Father which art in Heaven.” But in the case of the
man who was infirm thirty and eight years why did He not act thus,
but cured his body first of all? Because by that long period of
time his sins had been exhausted: for the magnitude of a trial can
lighten the load of sins; as indeed we read was the case with
Lazarus, that he received his evil things in full, and thereupon
was comforted: and again in another place we read, “Comfort ye my
people, say ye to the heart of Jerusalem, that she hath received of
the Lord’s hand double for her sins.”724
And again the prophet says “O
Lord give us peace, for thou hast requited all things to us,”725
indicating
that penalties and punishments work forgiveness of sins; and this
we might prove
from many passages. It seems to me then
that the reason why He said nothing to that man about remission of
sins, but only secured him against the future, was because the
penalty for his sins had been already worked out by the long
duration of his sickness: or if this was not the reason, it was
because he had not yet attained any high degree of belief
concerning Christ that the Lord first addressed Himself to the
lesser need, and one which was manifest and obvious, the health of
the body; but in the case of the other man He did not act thus, but
inasmuch as this man had more faith, and a loftier soul, He spoke
to him first of all concerning the more dangerous disease: with the
additional object of exhibiting his equality of rank with the
Father. For just as in the former case He healed on the Sabbath day
because He wished to lead men away from the Jewish mode of
observing it, and to take occasion from their reproaches to prove
Himself equal with the Father: even so in this instance also,
knowing beforehand what they were going to say, He uttered these
words that He might use them as a starting-point and a pretext for
proving His equality of rank with the Father. For it is one thing
when no one brings an accusation or charge to enter spontaneously
upon a discourse about these things, and quite another when other
persons give occasion for it, to set about the same work in the
order and shape of a defence. For the nature of the former
demonstration was a stumbling block to the hearers: but the other
was less offensive, and more acceptable, and everywhere we see Him
doing this, and manifesting His equality not so much by words as by
deeds. This at any rate is what the Evangelist implied when he said
that the Jews persecuted Jesus not only because He broke the
Sabbath but also because He said that God was His Father, making
Himself equal with God,726
which is a far greater thing, for
He effected this by the demonstration of His deeds. How then do the
envious and wicked act, and those who seek to find a handle in
every direction? “Why does this man blaspheme?” they say for
“no man can forgive sins save God alone.”727
As they persecuted Him there
because He broke the Sabbath, and took occasion from their
reproaches to declare His equality with the Father in the form of a
defence, saying “my Father worketh hitherto and I work,”728
so here also
starting from the accusations which they make He proves from these
His exact likeness to the Father. For what was it they said? “No
man can forgive sins save God alone.” Inasmuch then as they
themselves laid down this definition, they themselves introduced
the rule, they themselves declared the law, He proceeds to entangle
them by means of their own words. “You have confessed,” He
says, “that forgiveness of sins is an attribute of God alone: my
equality therefore is unquestionable.” And it is not these men
only who declare this but also the prophet thus saying: “who is
God as thou?” and then, indicating His special attribute he adds
“taking away iniquity and passing over unrighteousness.”729
If then any
one else appears thus doing the same thing He also is God, God even
as that one is God. But let us observe how Christ argues with them,
how meekly and gently, and with all tenderness. “And behold some
of the scribes said within themselves: this man blasphemeth.”
They did not utter the word, they did not proclaim it through the
tongue, but reasoned in the secret recesses of their heart. How
then did Christ act? He made public their secret thoughts before
the demonstration which was concerned with the cure of the
paralytic’s body, wishing to prove to them the power of His
Godhead. For that it is an attribute of God alone, a sign of His
deity to shew the secrets of His mind, the Scripture saith “Thou
alone knowest men’s hearts.”730
Seest thou that this word
“alone,” is not used with a view of contrasting the Son with
the Father. For if the Father alone knows the heart, how does the
Son know the secrets of the mind? “For He Himself” it is said,
“knew what was in man;”731
and Paul when proving that the
knowledge of secret things is a special attribute of God says,
“and He that searchest the heart,”732
shewing that this expression is
equivalent to the appellation “God.” For just as when I say
“He who causeth rain said,” I signify none other than God by
mentioning the deed, since it is one which belongs to Him alone:
and when I say “He who maketh the sun to rise,” without adding
the word God, I yet signify Him by mentioning the deed: even so
when Paul said “He who searcheth the hearts,” he proved that to
search the heart is an attribute of God alone. For if this
expression had not been of equal force with the name “God” for
pointing out Him who was signified, he would not have used it
absolutely and by itself. For if the power were shared by Him in
common with some created being, we should not have known who was
signified, the community of power causing confusion in the mind of
the hearers. Inasmuch then as this appears to be a special
attribute of the Father, and yet is manifested of the Son whose
equality becomes thence
unquestionable, therefore we read “why think ye evil in your
hearts? for whether is easier: to say: Thy sins are forgiven thee
or to say arise and walk?”
7. See moreover He makes a second proof of His power
of forgiving sins. For to forgive sins is a very much greater act
than to heal the body, greater in proportion as the soul is greater
than the body. For as paralysis is a disease of the body, even so
sin is a disease of the soul: but although this is the greater it
is not palpable: whereas the other although it be less is manifest.
Since then He is about to use the less for a demonstration of the
greater proving that He acted thus on account of their weakness,
and by way of condescension to their feeble condition He says
“whether is easier? to say thy sins are forgiven thee or to say
arise and walk?” For what reason then should He address Himself
to the lesser act on their account? Because that which is manifest
presents the proof in a more distinct form. Therefore He did not
enable the man to rise until He had said to them “But that ye may
know that the Son of man hath power on earth to forgive sins, (then
saith He to the sick of the palsy) arise and walk:” as if He had
said: forgiveness of sins is indeed a greater sign: but for your
sakes I add the less also since this seems to you to be a proof of
the other. For as in another case when He praised the centurion for
saying “speak the word only and my servant shall be healed: for I
also say to this man go and he goeth and to the other come and he
cometh,” He confirmed his opinion by the eulogy which He
pronounced: and again when He reproved the Jews for finding fault
with Him on the Sabbath day saying that He transgressed the law, He
proved that He had authority to alter laws: even so in this
instance also when some said “He maketh Himself equal with God by
promising that which belongs only to the Father,” He having
upbraided and accused them and proved by His deeds that He did not
blaspheme supplied us with indisputable evidence that He could do
the same things as the Father who begat Him. Observe at least the
manner in which He pleases to establish the fact that what belongs
to the Father only, belongs also to Himself: for He did not simply
enable the paralytic to get up, but also said “but that ye may
know that the Son of man hath power on earth to forgive sins:”
thus it was his endeavour and earnest desire to prove above all
things that He had the same authority as the Father.
8. Let us then carefully hold fast all these
things, both those which were spoken yesterday and the day before
that, and let us beseech God that they may abide immoveably in our
heart, and let us contribute zeal on our side, and constantly meet
in this place. For in this way we shall preserve the truths which
have been formerly spoken, and we shall add others to our store;
and if any of them slip from our memory through the lapse of time
we shall easily be able to recover them by the aid of continual
teaching. And not only will the doctrines abide sound and uncorrupt
but our course of life will have the benefit of much diligent care
and we shall be able to pass through this present state of
existence with pleasure and cheerfulness. For whatever kind of
suffering is oppressing our soul when we come here will easily be
got rid of: seeing that now also Christ is present, and he who
approaches Him with faith will readily receive healing from Him.
Suppose some one is struggling with perpetual poverty, and at a
loss for necessary food, and often goes to bed hungry, if he has
come in here, and heard Paul saying that he passed his time in
hunger and thirst and nakedness, and that he experienced this not
on one or two or three days, but constantly (this at least is what
he indicates when he says “up to the present hour we both hunger
and thirst and are naked”),733
he will receive ample consolation,
learning by means of these words that God has not permitted him to
be in poverty because He hated him or abandoned him: for if this
were the effect of hatred, He would not have permitted it in the
case of Paul who was of all men especially dear to Him: but He
permitted it out of His tender love and providential care, and by
way of conducting him to a higher degree of spiritual wisdom. Has
some other man a body which is beset with disease and countless
sufferings? The condition of these paralytics may be an ample
source of consolation and besides these the blessed and brave
disciple of Paul who was continually suffering from disorders, and
never had any respite from prolonged infirmity, even as Paul also
said “Use a little wine for thy stomach’s sake and thine often
infirmities,”734
where he
does not speak merely of infirmities as such. Or another having
been subjected to false accusation has acquired a bad reputation
with the public, and this is continually vexing and gnawing his
soul: he enters this place and hears “Blessed are ye when men
shall reproach you and say all manner of evil against you falsely:
rejoice ye and be exceeding glad for great is your reward in
Heaven:”735
then he will
lay aside all despondency and receive every kind of pleasure: for
it is written “leap for joy, and
be exceeding glad when men cast out your
name as evil.”736
In this
manner then God comforts those that are evil spoken of, and them
that speak evil He puts in fear after another manner saying
“every evil word which men shall speak they shall give an account
thereof whether it be good or evil.”737
Another perhaps has lost a little daughter or
a son, or one of his kinsfolk, and he also having come here listens
to Paul groaning over this present life and longing to see that
which is to come, and oppressed by his sojourn in this world, and
he will go away with a sufficient remedy for his grief when he has
heard him say “Now concerning them that are asleep I would not
have you ignorant brethren that ye sorrow not even as others who
have no hope.”738
He did not
say concerning the dying, but “concerning them that are asleep”
proving that death is a sleep. As then if we see any one sleeping
we are not disturbed or distressed, expecting that he will
certainly get up: even so when we see any one dead, let us not be
disturbed or dejected for this also is a sleep, a longer one
indeed, but still a sleep. By giving it the name of slumber He
comforted the mourners and overthrew the accusation of the
unbelievers. If you mourn immoderately over him who has departed
you will be like that unbeliever who has no hope of a resurrection.
He indeed does well to mourn, inasmuch as he cannot exercise any
spiritual wisdom concerning things to come: but thou who hast
received such strong proofs concerning the future life, why dost
thou sink into the same weakness with him? Therefore it is written
“now concerning them that are asleep we would not have you
ignorant that ye sorrow not even as others who have no
hope.”
And not only from the New Testament but from
the Old also it is possible to receive abundant consolation. For
when you hear of Job after the loss of his property, after the
destruction of his herds, after the loss not of one, or two, or
three, but of a whole troop of sons in the very flower of their
age, after the great excellence of soul which he displayed, even if
thou art the weakest of men, thou wilt easily be able to repent and
regain thy courage. For thou, O man, hast constantly attended thy
sick son, and hast seen him laid upon the bed, and hast heard him
uttering his last words, and stood beside him whilst he was drawing
his last breath and hast closed his eyes, and shut his mouth: but
he was not present at the death struggle of his sons, he did not
see them breathing their last gasp, but the house became the common
grave of them all, and on the same table brains and blood were
poured forth, and pieces of wood and tiles, and dust, and fragments
of flesh, and all these things were mingled together in like
manner. Nevertheless after such great calamities of this kind he
was not petulant, but what does he say—“The Lord gave, the Lord
hath taken away; as it seemed good unto the Lord even so has it
come to pass, blessed be the name of the Lord for ever.”739
Let this
speech be our utterance also over each event which befalls us;
whether it be loss of property, or infirmity of body, or insult, or
false accusation or any other form of evil incident to mankind, let
us say these words “The Lord gave, the Lord hath taken away; as
it seemed good to the Lord so has it come to pass; blessed be the
name of the Lord for ever.” If we practise this spiritual wisdom,
we shall never experience any evil, even if we undergo countless
sufferings, but the gain will be greater than the loss, the good
will exceed the evil: by these words thou wilt cause God to be
merciful unto thee, and wilt defend thyself against the tyranny of
Satan. For as soon as thy tongue has uttered these words forthwith
the Devil hastens from thee: and when he has hastened away, the
cloud of dejection also is dispelled and the thoughts which afflict
us take to flight, hurrying off in company with him, and in
addition to all this thou wilt win all manner of blessings both
here and in Heaven. And you have a convincing example in the case
of Job, and of the Apostle, who having for God’s sake despised
the troubles of this world, obtained the everlasting blessings. Let
us then be trustful and in all things which befall us let us
rejoice and give thanks to the merciful God, that we may pass
through this present life with serenity, and obtain the blessings
to come, by the grace and lovingkindness of our Lord Jesus Christ
to whom be glory, honour and might always, now and ever, world
without end. Amen.E.C.F. INDEX & SEARCH
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