Luke 5:19

The Scribes and Pharisees who had become spectators of Christ’s miracles, heard Him also teaching. Hence it is said, And it came to pass on a certain day, as he was teaching, that there were Pharisees sitting by, &c. And the power of the Lord was present to heal them. Not as though He borrowed the power of another, but as God and the Lord He healed by His own inherent power. Now men often become worthy of spiritual gifts, but generally depart from the rule which the giver of the gifts knew. It was not so with Christ, for the divine power went on abounding in giving remedies. But because it was necessary where so great a number of Scribes and Pharisees had come together, that something should be done to attest His power before those men who slighted Him, He performed the miracle on the man with the palsy, who since medical art seemed to fail, was carried by his kinsfolk to a higher and heavenly Physician. As it follows, And behold men brought him.

But they are to be admired who brought in the paralytic, since on finding that they could not enter in at the door, they attempted a new and untried way. As it follows, And when they could not find by what way they might bring him in, they went upon the housetop, &c. But unroofing the house they let down the couch, and place the paralytic in the midst, as it follows, And they let him down through the tilings. Some one may say, that the place was let down, from which they lowered the couch of the palsied man through the tilings.

The Lord about to cure the man of his palsy, first loosens the chains of his sins, that He may show him, that on account of the bonds of his sins, he is punished with the loosening of his joints, and that unless the former are set free, he cannot be healed to the recovery of his limbs. Hence it follows, And when he saw their faith, &c.

Mighty is the Lord who pardons one man for the good deed of another, and while he approves of the one, forgives the other his sins. Why, O man, with you does not your fellowman prevail, when with God a servant has both the liberty to intercede in your behalf, and the power of obtaining what he asks? If you despair of the pardon of heavy sins, bring the prayers of others, bring the Church to pray for you, and at sight of this the Lord may pardon what man denies to you.

But there was combined in this the faith also of the sufferer himself. For he would not have submitted to be let down, had he not believed.

But our Lord’s saying, Man, your sins are forgiven, conveys the meaning that the man had his sins forgiven him, because in that he was man, he could not say, “I have not sinned,” but at the same time also, that He who forgave sins might be known to be God.

Now if we suffer bodily, we are enough concerned to get rid of the hurtful thing; but when there has harm happened to the soul, we delay, and so are neither cured of our bodily ailments. Let us then remove the fountain of evil, and the waters of sickness will cease to flow. But from fear of the multitude, the Pharisees durst not openly expose their designs, but only meditated them in their hearts. Hence it follows, And they began to reason, saying, Who is this which speaks blasphemies?

By this they hasten the sentence of death, for it was commanded in the law, that whoever blasphemed God should be punished with death.

From His very works therefore the Son of God receives testimony. For it is both more powerful evidence when men confess unwillingly, and a more fatal error when they who deny are left to the consequence of their own assertions. Hence it follows, Who can forgive sins, but God only? Great is the madness of an unbelieving people, who though they have confessed that it is of God alone to forgive sins, believe not God when He forgives sins.

For they say true, that no one can forgive sins but God, who yet forgives through those to whom He gives the power of forgiving. And therefore Christ is proved to be truly God, for He is able to forgive sins as God.

The Lord wishing to save sinners shows Himself to be God, by His knowledge of the secret thoughts; as it follows, But that you may know.

As if to say, O Pharisees’ since you say, Who can forgive sins, but God alone? I answer you, Who can search the secrets of the heart, but God alone, Who says by His prophet, I am the Lord. that searchs the hearts, and tries the reins.

If then you disbelieve the first, (i. e. the forgiveness of sins,) behold, I add another, seeing that I lay open your inmost thoughts. Again, another that I make whole the body of the palsied man. Hence He adds, Whether is it easier? It is very plain that it is easier to restore the body to health. For as the soul is far nobler than the body, so is the forgiveness of sins more excellent than the healing of the body. But since you believe not the former, because it is hid; I will add that which is inferior, yet more open, in order that thereby that which is secret may be made manifest. And indeed in addressing the sick man, He said not, I forgive you your sins, expressing His own power, but, Your sins are forgiven you. But they compelled Him to declare more plainly His own power to them, when He said, But that you may know.

Observe that on earth He forgives sins. For while we are on earth we can blot out our sins. But after that we are taken away from the earth, we shall not be able to confess, for the gate is shut.

He show the pardon of sins by the healing of the body. Hence it follows, He says to the sick of the palsy, I say to you, Rise. But He manifests the healing of the body by the carrying of the bed, that so that which took place might be accounted no shadow. Hence it follows, Take up your bed. As if He said, “I was willing through your suffering to cure those who think that they are in health, while their souls are sick, but since they are unwilling, go and correct your household.”

Nor is there any delay, health is present; there is but one moment both of words, and healing. Hence it follows, And immediately he rose. From this fact it is evident, that the Son of man has power on earth to forgive sins; He said this both for Himself and us. For He as God made man, as the Lord of the law, forgives sins, we also have been chosen to receive from Him the same marvelous grace. For it was said to the disciples, Whose sins your remit, they are remitted to them. But how does He not Himself forgive sins, Who has given to others the power of doing so? But the kings and princes of the earth when they acquit homicides, release them from their present punishment, but cannot expiate their crimes.

They behold him rising up, still disbelieving, and marvel at his departing; as it follows, And they were all amazed.

The Jews creep on by degrees, glorifying God, yet thinking Him not God, for His flesh stood in their way. But still it was no slight thing to consider Him the chief of mortal men, and to have proceeded from God.

But they had rather fear the miracles of divine working, than believe them. As it follows, And they were filled with fear. But if they had believed they had not surely feared, but loved; for perfect love casts out fear But this was no careless or trifling cure of the paralytic, since our Lord is said to have prayed first, not for the petition’s sake, but for an example.

With respect to the sick of the palsy, we may understand that the soul relaxed in its limbs i.e. its operations, seeks Christ, i.e. the meaning of God’s word, but is hindered by the crowds, that is to say, unless it discovers the secrets of the thoughts, i.e. the dark parts of the Scriptures, and thereby arrives at the knowledge of Christ

And the house where Jesus was is well described as covered with tiles, since beneath the beggarly covering of letters is found the spiritual power of grace.

Now let every sick person have those that will pray for his salvation, by whom the loosened joints of our life and halting steps may be renewed by the remedy of the heavenly word. Let there be then certain monitors of the soul, to raise the mind of man, though grown dull through the weakness of the external body, to higher things, by the aid of which being able again easily to raise and humble itself, it may be placed before Jesus worthy to be presented in the Lord’s sight. For the Lord beholds the humble.

The men then by whom he is let down may signify the doctors of the Church. But that he is let down with the couch, signifies that Christ ought to be known by man, while yet abiding in his flesh.

But the Lord, pointing out the full hope of resurrection, pardons the sins of the soul, sets aside the weakness of the flesh. For this is the curing of the whole man. Although then it is a great thing to forgive the sins of men, it is yet much more divine to give resurrection to the bodies, since indeed God is the resurrection. But the bed which is ordered to be taken up is nothing else but the human body.

That the infirm soul may no more rest in carnal joys, as in a bed, but rather itself restrain the carnal affections, and tend toward its own home, i.e. the resting-place of the secrets of its heart.

Or it may reseek its own home, i.e. return to Paradise, for that is its true home, which first received man, and was lost not fairly, but by treachery. Rightly then is the soul restored thither, since He has come Who will undo the treacherous knot, and reestablish righteousness.

The sick of the palsy is healed, and that in public, in the sight of the people. For, says Isaiah, “they shall see the glory of the Lord, and the excellency of our God.” What glory, and what excellency? “Be strong, ye weak hands, and ye feeble knees:” this refers to the palsy. “Be strong; fear not.” Be strong is not vainly repeated, nor is fear not vainly added; because with the renewal of the limbs there was to be, according to the promise, a restoration also of bodily energies: “Arise, and take up thy couch;” and likewise moral courage not to be afraid of those who should say, “Who can forgive sins, but God alone?” So that you have here not only the fulfilment of the prophecy which promised a particular kind of healing, but also of the symptoms which followed the cure. In like manner, you should also recognise Christ in the same prophet as the forgiver of sins. …

58. A difficulty, however, may certainly arise when we observe how Matthew tells the story of the paralytic after this fashion: “And He entered into a ship, and passed over, and came into His own city. And, behold, they brought to Him a man sick of the palsy, lying on a bed;” whereas Mark speaks of the incident as taking place not in His own city, which indeed is called Nazareth, but in Capharnaum. His narrative is to the following effect: “And again He entered into Capharnaum after some days; and it was noised that He was in the house. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and He spake a word unto them. And they came unto Him, bringing one sick of the palsy, which was borne of four. …

3. Whilst therefore he thus thinks, and whilst his limbs are paralyzed to the power of good works, can we, my brethren, as it were, lift up the sick of the palsy; and, as it were, “lay open the roof” of this Scripture, and let him down before the Lord. For you observe that it is obscure. If obscure therefore, it is covered. And I behold a certain patient paralytic in mind, and I see this roof, and am convinced that Christ is concealed beneath the roof. Let me, as far as I am able, do that which was praised in those who opened the roof, and let down the sick of the palsy before Christ; that He might say unto him, “Son, be of good cheer, thy sins be forgiven thee.” For it was so that He made the inner man whole of his palsy, by loosing his sins, by binding fast his faith.…

9. “But the unrighteous shall be punished; the seed of the wicked shall be cut off.” Just as the “seed of the” other “shall be blessed,” so shall the “seed of the wicked be cut off.” For the “seed” of the wicked is the works of the wicked. For again, on the other hand, we find the son of the wicked man flourish in the world, and sometimes become righteous, and flourish in Christ. Be careful therefore how thou takest it; that thou mayest remove the covering, and make thy way to Christ. Do not take the text in a carnal sense; for thou wilt be deceived. But “the seed of the wicked”, all the works of the wicked, “will be cut off:” they shall have no fruit. For they are effective indeed for a short time; afterwards they shall seek for them, and shall not find the reward of that which they have wrought. …

But having come unto Him, he saith, “My servant lieth at home sick of the palsy, grievously tormented.” Now some say, that by way of excuse he mentioned also the cause, why he had not brought him. “For neither was it possible,” saith he, “paralyzed as he was, and tormented, and at his last gasp, to lift and convey him.” For that he was at the point of expiring, Luke saith; “He was even ready to die.” But I say, this is a sign of his having great faith, even much greater than theirs, who let one down through the roof. For because he knew for certain, that even a mere command was enough for the raising up of the patient, he thought it superfluous to bring him.

Now Matthew indeed saith, that “they brought him,” but the others, that they also broke up the roof, and let him down. And they put the sick man before Christ, saying nothing, but committing the whole to Him. For though in the beginning He Himself went about, and did not require so much faith of them that came unto Him; yet in this case they both approached Him, and had faith required on their part. For, “Seeing,” it is said, “their faith;” that is, the faith of them that had let the man down. For He doth not on all occasions require faith on the part of the sick only: as for instance, when they are insane, or in any other way, through their disease, are out of their own control. Or rather, in this case the sick man too had part in the faith; for he would not have suffered himself to be let down, unless he had believed.