The Paralytic Let Down through the Roof.

1. Having lately come across the incident of the paralytic [700] 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] 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] 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 Ninevites [709] 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] 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 devil [718] and sometimes she falleth into the water and sometimes into the fire:" [719] 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] 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.

Footnotes:

[700] The allusion is most probably to Homily XII. against the Anomoeans, 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 Anomoeans was delivered at Constantinople, A.D. 398.

[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 5:7, 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.

[702] Ecclus. i. 1, 2.

[703] Luke 22:31, 32.

[704] 1 Corinthians 10:13.

[705] 2 Corinthians 1:5, 4. Chrysostom transposes the clauses, and does not quote the exact words of the passage.

[706] John 5:14.

[707] John 5:7.

[708] Matthew 25:12.

[709] Jonah 1:2.

[710] John 19:17.

[711] Matthew 27:32; Mark 25. 31; Luke 13:26.

[712] Matthew 27:44; Mark 15:32.

[713] Luke 23:40.

[714] Matthew 9:1, 2.

[715] Luke 7:7.

[716] Luke 7:9.

[717] John 5:13.

[718] Matthew 15:22.

[719] These words occur in the description of the lunatic lad in Matthew 17:15. Chrysostom, speaking from memory, confuses the two narratives.

[720] Luke 11:10.

[721] Luke 7:39.

[722] Matthew 9:12.

[723] The allusion is to Genesis 4:12, where the words rendered in the English translation "a fugitive and a vagabond shalt thou be" are in the LXX. rendered st?non kai tr?mon ?se, "groaning and trembling shalt thou be:" but our English version is the more correct.

[724] Isaiah 40:1, 2.

[725] Isaiah 26:12.

[726] John 5:16.

[727] Mark 2:7.

[728] John 5:17.

[729] Micah 7:18.

[730] 1 Kings 8:39.

[731] John 2:25.

[732] Romans 8:27.

[733] 1 Corinthians 4:11.

[734] 1 Timothy 5:23.

[735] Matthew 5:11, 12.