it to bear the subsequent trials nobly and with all readiness. For if it had been twenty years, if ten, if five only, would it not have been enough to break the tension of his soul? But he remained for thirty-eight years, and did not depart, and displayed great patience. Perhaps the length of the time seems wonderful to you, but if you hear his very words, then you will best know [550] his philosophy and his entire patience. B
Jesus stood by and said to him, "Do you wish to become healthy?" And who would have been ignorant of the fact that he wished to become healthy? Why, then, does He ask? It is not from ignorance; for He who knows the secrets of the mind knew far better things that were plain and clear to all. Why did He ask? Just as then He says to the centurion, "I, coming, will heal him," not ignorant of what he was about to say, but foreseeing and knowing it most accurately, and wishing to give him an opening and an occasion so as to uncover to all his piety, which was in the shade, and for him to say, "No, Lord; for I am not worthy that thou shouldst enter under my roof"—so also in the case of this paralyzed man, knowing what he was about to say, He asks whether he wishes to be made whole, not because He was ignorant of this, but in order to provide him with some pretext and occasion to tell of his own misfortune, and to become a teacher of patience. For if He had healed the man in silence, we would have been deprived of a supreme loss, C not having learned the endurance of his soul. But Christ does not only correct present things, but also accounts the future worthy of much care. Therefore, as he was a teacher of endurance and patience, He revealed him to all who dwell in the inhabited world, by casting him into the necessity of an answer through the question, "Do you wish to become healthy?" What, then, did that man do? He did not take it ill, he did not grow angry, he did not say to the one who asked him, "You see me paralyzed, you know the long time of my infirmity, and you ask if I wish to become healthy? You have come to mock my misfortunes and to make sport of another's evils?" For you know how small-minded the sick are, even if they have lain on a bed for a year only. But where the disease was drawn out for thirty-eight years, how is it not likely that all philosophy would have been spent, [having been] consumed in the long time? But yet he said and imagined no such thing, but makes his answer with great gentleness, and says, "Yes, Lord; but I have no man, in order that, when the water is troubled, he may cast me into the pool." D See how many things came together and besieged the man: disease, and poverty, and loneliness of those who would have helped him. "While I am coming, another steps down before me." This is more pitiful than all, and enough to bend a stone. For I seem to see the man crawling every year, and becoming close to the very mouth of the pool, and at the very end of it hanging on a kind hope every year; and what is greater, that he endured these things not for two or three or ten years, but for thirty-eight. And he was showing all eagerness, but was falling short of the fruit; and the race was being run, but the prize of this race belonged to another, in those many years; and what is even more grievous, that he saw others also departing. For you know indeed this, that we take a more accurate perception of our own evils when we see others who have fallen into the same dreadful things departing from them. For this reason also the poor man, when he sees another growing rich, then perceives his own poverty more; and he who is ill feels more pain when he sees many of those who are suffering laying aside their illness, while he himself has no good hope. For in the successes of others we perceive our own misfortunes more clearly; which in fact was happening to this man then. But yet, wrestling for so long a time with disease and poverty and loneliness, and seeing others departing, and he himself always attempting but never succeeding, and not even after these things hoping again to be rid of the dreadful thing, not even so did he depart, but year by year he ran. But we, if we pray to God once about anything and do not receive it, we are immediately undone, and we fall into extreme despondency; as we depart from the petition, we relax our eagerness.
Is it possible, then, to praise the paralytic according to his worth, or to blame our own faint-heartedness? For of what apology could we be worthy, or of what forgiveness, when, he having endured for thirty-eight years, we collapse so quickly?
III. What, then, does Christ do? When He showed that he is worthy of healing, and that He justly came to him before the others, He says to him, "Arise, take up your bed, and walk." You see how nothing was harmed by the thirty-eight years, since he bore the happening with patience? For his soul indeed became more philosophical in this long time, being tested in the misfortune as if in a crucible, and he was receiving the healing with more glory. For it was not an angel, but the very Master of the angels who was healing him. And why did He also command him to take up his bed? For one reason, most of all and primarily: in order that He might henceforth deliver the Jews from the observance of the law. For the sun shining, it was no longer necessary to sit by the lamp; the truth having been shown, it was no longer necessary to keep the type. For this reason, if ever He broke the Sabbath, He was working the greatest sign in it, in order that the excess of the miracle, striking those who were seeing, might gradually pull away and remove the observance of the rest. Second, in order that He might stop their shameless mouths. For since they were acting maliciously concerning the judgment of the miracles, and were attempting to insult the glory of the things taking place, just as some trophy and irrefutable proof of the health, He commanded the carrying of the bed to be demonstrated, so that what they were saying in the case of the blind man, they might not say in this case as well. What were they saying in that case? "He is," "He is not," "It is he himself." So that they might not say such things in this case as well, the bed becomes an accuser of their shamelessness, being carried on high. There is some
third point to state, no less important than what has been said. For A in order that you may learn that it was not human craft, but divine power that accomplished the whole, He commanded him to carry his bed, providing the greatest and clearest proof of true and genuine health, so that none of those blasphemers might say that the paralytic, colluding and seeking to curry favor with Christ, was feigning a mere ability to walk.
For this reason, he also commands him to carry a load upon his shoulders. For if his limbs had not been firmly knit together and his joints strengthened, he would not have been able to carry such a weight upon his shoulders. And in addition to all this, it was also demonstrated that B all things happen under One, when Christ commands—both the dismissal of the disease and the return of health. For physicians, even if they deliver one from ailments, are not able to restore the invalid to health "at once," 552 but require another long period of time—that of recovery—so that the remnants of the disease may be gradually scraped away from the body and cast out. But Christ does not act thus; rather, in a single moment of time, He both dismissed the disease and restored health. And no intermediate time elapsed, but as soon as that holy voice leaped forth, that sacred word, the disease of the body fled, and the word became action, and the whole infirmity was healed from every side. And just as a servant who is acting seditiously, when she sees her master, shrinks back and returns to the proper order expected of her, so also the nature of the body, having acted like a seditious servant at that time and caused the paralysis, when it saw its Master present, returned to its proper order and assumed the fitting composure. And all these things that voice accomplished; for they were not empty words, but words of God, concerning which He says that "the works of His word are powerful." For if He created the man when he did not exist, much more did He restore him when he had decayed and dissolved.
Here I would gladly ask those who are overly inquisitive about the essence of God: how did those limbs come together? How were the bones knit? How was the strength of the stomach, which had been dissolved, invigorated? How were the slackened nerves stretched again, and how did the strength that had collapsed rise up and stand straight? But they would not have the "how" to say. Therefore, marvel at what took place alone, and do not be overly inquisitive about the manner. Since, therefore, he did what was commanded and took up the bed, the Jews C seeing him, say: "It is the Sabbath, and it is not lawful for you to carry the bed on the Sabbath." They ought to have worshipped the One who did the work; they ought to have marveled at what had come to pass; yet they argue about the Sabbath—they who, in truth, "strain out the gnat and swallow the camel." What then did he say? "The One who made me whole, He said to me, 'Take up your bed and walk.'" Do you see the good sense of the man? He acknowledges the physician, and he says that the Lawgiver of the command is trustworthy; and just as the blind man reasoned against them, so does this man also. But how did that man reason? They said to him, "This man is not from God, for He does not keep the Sabbath." What then did he say? "We know," he says, "that God does not hear sinners; but this man opened my eyes." And what he says is like this: "If He transgressed the Law, He sinned; but if He sinned, He would not have had such power; for where there is sin, there is no demonstration of power; but He did have power, therefore He did not sin by transgressing the Law." Thus also 553 this man reasons. For in saying, "The One who made me whole," he hinted that if this is the One who demonstrated power, He could not be guilty of charges of lawlessness. What then do these men say? "Where is the man who said to you, 'Take up your bed and walk'?" Observe their lack of discernment and their insensibility; observe a soul full of arrogance.
For the eyes of those who envy see nothing healthy, but only where it is possible to find a hold. So also these men, although the healed man had confessed both things—both that He healed him and that He commanded him to carry the bed—they concealed the one and spoke of the other; they concealed the miracle, but they put forward the violation of the Sabbath. For they did not say, "Where is the One who made you whole?" but, having remained silent about that, they said, "Where is the One who said to you, 'Take up your bed and go'?" But this man did not know; for Jesus had withdrawn, there being a crowd in the place. This is the greatest defense for the man, this is a proof of the providence of Christ; so that, when you hear that He did not receive him in the same way as the centurion, nor did He say, "Speak a word, and my servant shall be healed," you might not accuse Him of faithlessness, if He did not know Him; for he did not even know who He was. For how could he know one whom he had never seen before? That is why he said, "I have no man to cast me into the pool"; as if he knew Him, he would not have mentioned the pool, nor the descent into it, but would have asked to be healed in this way, just as he was healed. But he supposed Him to be one of the many, and a mere man, and for this reason he mentioned the former healing. And D this is a proof of the providence of Christ: to leave the healed man behind again, and not to make Himself known to him. For so that the Jews might not suspect that this witness was a plant, and that he said this while Christ was present and persuading him, this ignorance and His not being present removes the suspicion; for the evangelist said that he did not know who He was.
4. For this reason alone and by himself He sends the one who had been healed, so that, as they wished, taking him by themselves, they might examine what had occurred, and having received sufficient proof of the matter, they might cease from their untimely madness. For this reason He Himself says nothing, but provides them with the proof through the events, everywhere letting out a most clear sound, and one louder than any trumpet. For thus the testimony remains beyond suspicion from then on: "The One who made me whole, He said to me, 'Take up your bed and go.'" The paralytic becomes an evangelist, a teacher of the faithless, a physician and herald to their shame and condemnation; a physician, not by voice, but by deeds, not by words, but by the things themselves. For clear and indisputable...
A was the proof he brought, and what he said, he showed through his own body. After this, Jesus finds him, and says to him, "See, you have been made whole; sin no more, lest a worse thing come upon you." Do you see the wisdom of the physician? Do you see his care? He did not take away only the present infirmity, but he also ensures his future security; and very opportunely. For when he was on his bed, he said nothing of the sort, he did not remind him of his sins; for the soul of those who are ill is somehow disagreeable and miserable. But when he had driven away the illness, when he had led him back to health, when he provided proof of his power and his care through his work, then he makes his advice and exhortation B timely, appearing henceforth credible through the works themselves. What, then, did he do when he went away and made him known to the Jews? He wanted to take them as sharers in the true teaching. But they, for this reason, he says, hated him and persecuted him. Pay attention to me here; for here is the whole struggle. They persecuted him because he did these things on the Sabbath. Let us see, then, how he defends himself; for the mode of the defense shows us whether he is among the subject, or the free, or those who serve, or those who command. The thing that had occurred seemed to be a very great transgression; for indeed someone once, having gathered wood on the Sabbath, was stoned for this reason, because he was carrying loads on the Sabbath. It was for this great sin that Christ was accused, because he broke the Sabbath. Let us see, C therefore, if he first asks for pardon as a servant and one who is subject, or if he demonstrates that he has authority and lordship, as a Master and as one superior to the Law, and as the very one who gave the commandments. How then does he defend himself? He says, "My Father is working until now, and I am working." Do you see his authority? And yet, if he were inferior and lesser than the Father, what was said would not be a defense, but a greater crime and a harsher accusation. For when someone does what it is permitted only to the greater to do, and then, being caught, is accused and says, "Since the greater one did it, for this reason I also did it," he not only does not release himself from the charges by this mode of defense, but also renders himself liable to greater blame and accusation. For it is pride D and arrogance to attempt things that belong to those of greater dignity. If, then, Christ were inferior, what he said would not be a defense, but a greater crime; but since he was equal to him, for this reason it is not a crime. And if you wish, I will make clear what I say with an illustration. To wear the purple robe and to have the diadem upon the head is permitted to the king alone, and to no one else. If, therefore, one of the many is seen wearing this appearance, and then when he is dragged to the court he says, "Since the king wears this appearance, for this reason I also wear it," he not only does not release himself from the charge, but he also renders himself liable to greater punishment and penalty by this mode of defense. Again, to release from punishment and penalty those who are most shameful, such as murderers, robbers, A grave-robbers, and those who have dared to do other such things, belongs to royal benevolence alone. If, therefore, some judge, having released a condemned man without the king’s permission, is accused, and he himself says, "Since the king also releases, I also release," he is not only not acquitted by this mode of defense, but he also kindles greater wrath against himself; and very rightly so. For it is not even right in cases of insolence for the lesser people, when they ascend to the authority of the greater, to procure a defense for themselves from there, since this is a greater insult to those who entrusted the authority to them. For this reason, if someone is a subordinate, he will never defend himself in this way; but if he is a king and of the same dignity, he will say this with confidence. For just as there is one superiority of authority, so also the power might B reasonably be one. So that if anyone is seen defending himself in this way, it is absolutely necessary that he be of the same dignity as him whose power he sets forth on his own behalf. Therefore, since Christ also reasoned thus to the Jews, he proved to us indisputably that he is of the same dignity as the Father. And let us transfer, if you please, the illustration to the words of Christ, and to the work which he performed. Let, therefore, the breaking of the Sabbath with authority be what the purple robe and the diadem and the releasing of the liable are. Just as, then, those things are permitted to the king alone, and to no one else of those who are subject, but if anyone is seen doing them, and doing them justly, it is necessary that he also be a king; so also here, since Christ is seen doing these things with authority, C and then, when he is accused, he sets forth the Father, saying, "My Father is working until now," it is absolutely necessary that he also be equal to him who acts with authority. For he would not, if he were not equal to him, have used this mode of justification. And that you may learn more clearly what is said: the disciples once broke the Sabbath by plucking ears of corn and eating on the Sabbath; he also broke it now; the Jews accused those, they accused him also. Let us see how he defends himself on their behalf, and how on his own behalf, so that from the difference you may learn his superiority and his defense. How then does he defend himself on their behalf? "Have you not read what David did when he hungered?" For when he defends himself on behalf of the servants, he has recourse to their fellow-servant, David; but when D on his own behalf, he raises the argument to the Father: "My Father is working, and I am working." And what work does he speak of? Perhaps someone might say, "For in six days God rested from all his works": his daily providence. For he did not only bring the creation into being, but he also sustains it, now that it has been brought into being; whether you name angels, or archangels, or the powers above, or simply all things visible and invisible, it enjoys his providence; even if it should become destitute of that energy,