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1. HAVING lately come across the incident of the paralytic 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." 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
intract able, 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"; "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 whither-soever 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." 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." 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." 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." 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 trangressed," 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:" 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," 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 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, another that Simon the Cyrenian carried it: 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
Praetorium 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: another that one of them checked him who was
reviling the Lord. 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." 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." 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." 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," 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 and sometimes she falleth into the water and sometimes into
the fire:" 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."
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:" 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." 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. 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 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." And again the prophet says "O Lord give us
peace, for thou hast requited all things to us," 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, 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." 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," 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." 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." 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 "; and Paul when proving that the
knowledge of secret things is a special attribute of God says, "and
He that searchest the heart," 7 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 equal ity 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 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 parlytic 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 alI 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 dear to Him: but He permitted it out of His 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," 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:" 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." 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"
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 fife 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." 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 dosed his
eyes, and shut his mouth: but he was not 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 cometo
pass, blessed be the name of the Lord for ever." 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 countess 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.
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