Luke § 19

And it happened on one of the days, and he was sitting teaching, and there were Pharisees sitting, etc. Where the Lord, sitting and teaching, cured the paralytic when the scribes and Pharisees were sitting, Luke omits for brevity's sake, but Matthew and Mark, who narrate it, seem to question it. Since indeed Matthew testifies that he did this in his own city, and Mark in Capernaum. Which would be more difficult to resolve if Matthew also named Nazareth. Now, however, either Galilee itself, where Nazareth was, should be understood as the city of Christ, in distinction from the region beyond the sea of the Gerasenes, from which, crossing over, as Matthew writes, he came to Galilee. Or certainly Capernaum itself is called the city of Christ, which he made his own not by being born there, but by illuminating it with his miracles.

And it came to pass on one of the days. Having confirmed the disciples through the healing of the leper, here for greater firmness he confirms the same through the wondrous healing of the paralytic. The Evangelist describes this admirable healing in the following order. For first is introduced the opportunity for performing the miracle: second, the completeness of the miracle accomplished, at: Whose faith etc.: third, the renown of the miracle made public, at: And astonishment seized etc.

The opportunity now for performing the miracle is gathered from four things, namely from the multitude of the people present, from the readiness of the healing power, from the severity of the oppressing disease, from the solicitude of the faith of the one presenting.

First, therefore, to designate the multitude of the people present, to whom the doctrine of truth was to be communicated, it is said: And it came to pass on one of the days, and Jesus sat teaching: He sat, I say, as the chief master and teacher on account of the multitude of His wisdom, as in Job chapter twenty-nine: "If I wished to go to them, I sat first; and when I sat as a king, with the army standing around, I was nevertheless the consoler of those who mourned". In this manner indeed Christ sat in the midst of many; whence it is also added: And there were Pharisees sitting and doctors of the Law. For they among others are the more excellent, the Pharisees in observing and the doctors of the Law in instructing. And for this reason they too are called sitting, because in Matthew chapter twenty-three: "Upon the chair of Moses the scribes and Pharisees sat".

And because "in the multitude of the people is the glory of the prince", therefore he adds that they were many, when he says: Who had come from every town of Galilee and Judea and Jerusalem.

And note that in these three he expresses the nearby region, namely in Galilee; whence He also chose His disciples from there, according to what is said in Acts chapter two: "Are not all these who speak Galileans"?

He also expresses the principal region in Judea, in which the tribe of Judah dwelt, to whom Christ was promised, according to that word of the Psalm: "And He did not choose the tribe of Ephraim, but chose the tribe of Judah". — He also touches upon the royal city in Jerusalem, where the doctors chiefly dwelt, according to that word of Isaiah chapter two: "Out of Zion shall go forth the law, and the word of the Lord from Jerusalem". — And he names these three significantly, because in Galilee Christ is conceived, as above in chapter one: in Judea He is born, as above in chapter two: but in Jerusalem He is crucified, as below in chapter twenty-three. And therefore to the inhabitants of these three places Christ was promised, and they themselves awaited Him, and therefore they came together to Him.

Second, to denote the readiness of the liberating power, he adds: And the power of the Lord was, namely ready, to heal them, namely the infirm, because they themselves were ready to listen. Concerning which power, Hebrews 1: "Upholding all things by the word of his power"; which power indeed is Christ, who is the Word of the Father, 1 Corinthians 1: "We preach Christ the power of God and the wisdom of God." And this power is suited to healing, not to destroying; and therefore his name is Jesus, that is, Savior. Whence the holy soul in the Psalm: "O Lord God, the strength of my salvation, you have covered my head in the day of battle," etc. And therefore Acts 10: "God anointed him with the Holy Spirit and with power," that is, with the power of the Holy Spirit, "who went about doing good and healing all who were oppressed." The faith of believers renders this power ready; whence below in chapter six: "They had come together to hear him"; "because power went out from him and healed all"; but on the contrary it is said of his own city, Matthew 13: "He did not do many mighty works there because of their unbelief."

Spiritually moreover three things are to be considered here: what this disease is that is healed; what house in which the healing takes place; and what the manner of healing is. — This disease of paralysis designates original sin, just as leprosy designates actual sin. For paralysis takes away sensation and motion: so original sin takes away the sense of knowledge through ignorance: Tobit five: "What joy is there for me, who sit in darkness and do not see the light of heaven"! It also takes away right motion through concupiscence, which renders one trembling as does paralysis: Romans seven: "To will is present with me, but to accomplish I do not find"; whence is also added: "I see another law in my members, warring against the law of my mind," etc. Whence Hugh says: "The vice of human corruption infected human nature in two ways, namely ignorance the mind and concupiscence the flesh." Concerning these two in the Psalm: "My strength has forsaken me, and the light of my eyes"; and Exodus ten: "There came darkness over Egypt, and for three days no man moved from his place."

The house in which the healing takes place is the Church, of which Proverbs 9: "Wisdom has built herself a house, she has hewn out seven pillars"; these pillars are the seven Sacraments. The door of this house is the priestly power, the authority of which power resides with Peter; whence Matthew 16: "To you I will give the keys of the kingdom of heaven." But when this door is filled with the throngs of earthly solicitudes, then it does not afford access to Jesus, because they do not care for souls, which belong to Christ, but for the advancement of their own advantage: Philippians 2: "All seek the things that are their own, not the things of Jesus Christ."

The manner of healing is through the assistance of another and through divine command. As regards the healing from original sin, there concurs the power of another's faith and the power of the divine Sacrament. Whence the bearers designate the godparents, who present the child: Isaiah 49: "They shall carry your sons in their arms and bear your daughters upon their shoulders." Christ indeed, healing by command, designates the office of the Sacrament, through which there occurs the remission of guilt, when it is said: Your sins are forgiven you: Acts 2: "Let each one of you be baptized for the remission of sins." There also occurs a healing of the consequences; on account of which he says: Arise and take up your pallet, etc.: Acts 12, the Angel said to Peter lying in chains: "Arise quickly. And immediately the chains fell from his hands." Arise, that is, raise yourself upward to see the light, against ignorance: Ephesians 5: "Arise, you who sleep, and rise from the dead, and Christ shall enlighten you"; Isaiah 60: "Arise, be enlightened, O Jerusalem, for your light has come." — Take up your pallet, against infirmity: Matthew 11: "Come to me, all you who labor"; and after: "Take my yoke upon you." — And walk, against malice: Genesis 17: "Walk before me, and be perfect"; Ephesians 5: "Walk in love, as Christ also loved us," etc.

Go into your house, against concupiscence: Sirach 32: "But hasten first into your house and there pursue your designs, and not in sins." He goes into his own house who loves interior goods: Wisdom 8: "Entering into my house I shall find rest," etc.; into another's house, he who desires worldly things: Sirach 29: "The wretched life of lodging from house to house."

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.

You who judge, learn to excuse! You who are sick, learn to accomplish. If you do not trust in the forgiveness of grave sinners, call intercessors, call the church who will pray for you. Because of his regard for the church, the Lord forgives what he may refuse you. And although we must not neglect the faith in the narrative, so that we may indeed believe that the body of the paralytic was healed, we must also acknowledge the healing of the inner man whose sins are forgiven.

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 beholdeth the humble.

(l. ii. qu. 4.) 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 behold, men brought on a bed a man who was paralyzed, and they sought to bring him in and lay him before Him. The healing of this paralytic indicates the salvation of a soul sighing for Christ after a long period of carnal indolence. First of all, it needs ministers to lift it and bring it to Christ, that is, good teachers who offer the hope of healing and the help of intercession. These, according to Mark, are found to be four, either because the strength of all preachers and every word is confirmed by the four books of the Gospel, or because there are four virtues by which the confidence of the mind is uplifted to obtain healing. About which it is said in praise of eternal wisdom: "For she teaches temperance and prudence, justice and courage, which are more profitable than anything in life for men" (Wis. 8). Some refer to them with other names: prudence, fortitude, temperance, and justice.

Third, to show the gravity of the oppressing illness, he adds: And behold, men carrying on a bed a man who was paralyzed, and thus entirely powerless, because paralysis entirely dissolves the strength of the limbs, as is read concerning Alcimus in 1 Maccabees 9: "His mouth was shut, and he was dissolved with paralysis, nor could he speak a word any longer." Truly a great and pitiable infirmity, which takes away both movement and speech. And he was carried on a bed — not, I say, on a bed of rest, but rather of labor and pain; whence one could pray concerning him: "The Lord help him upon the bed of his pain," etc. Therefore the men who carried him acted mercifully, according to the instruction of the Apostle, Galatians 6: "Bear one another's burdens"; whence that passage from Ecclesiasticus 44 could fittingly apply to them: "These are men of mercy, whose acts of piety have not failed"; and already that passage from Isaiah 49 is verified in this deed: "They shall bring your sons in their arms, and your daughters they shall carry upon their shoulders."

Fourth, to intimate the solicitude of the presenting faith, he adds: And they sought to bring him in and place him before him, so that, namely, he might be healed by his presence. Whence they wished to fulfill the exhortation of the Psalm: "Seek the Lord and be strengthened; seek his face always." Nor undeservedly, because Job 17: "Deliver me, O Lord, and set me beside you, and let the hand of whomever fight against me."

(ubi sup.) 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.

And not finding by what way they might bring him in because of the crowd, they went up on the roof through the tiles. They desire to offer the paralytic to Christ but are excluded on all sides by the interposed crowd. Often, a soul, after the sloth of the lowly body, turns back to God and desires to be renewed by the remedy of heavenly grace but is delayed by the obstacle of old habit. Often, amidst the sweetness of secret prayer and a seemingly pleasant conversation with the Lord, a crowd of thoughts intervenes, blocking the gaze of the mind so that Christ is not seen. What should be done in such instances? Surely not remain in the lower parts where the crowds tumultuously gather, but ascend to the roof of the house where Christ teaches, that is, strive for the sublimity of Holy Scripture, and meditate on the law of the Lord with the Psalmist day and night. For how indeed does the young man correct his way? By keeping, he says, your words (Psalm 119).

And they let him down with the bed into the midst before Jesus. When the roof was opened, the sick man was let down before Jesus, because with the mysteries of the Scriptures revealed, one arrives at the knowledge of Christ, that is, one descends to His humility through the piety of faith. And well is the house of Jesus described as covered with tiles, because under the contemptible covering of letters, if there is one who uncovers this, the divine spiritual power of grace will be found. But the fact that he is let down with the bed signifies that Christ must be acknowledged by a man still established in this flesh.

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.

And because obstacles frequently arise for one who seeks through faith, therefore it is added: And not finding by what way they might bring him in because of the crowd, which is wont to impede approach to Christ; as it is said in Matthew 20 and below in chapter 18, that "the crowds rebuked the blind man, that he should be silent"; so also Zacchaeus, below in chapter 19, "sought to see Jesus, and could not because of the crowd."

But certainly obstacles do not hold back true faith, but rather inflame it; in testimony of which it is added: They went up onto the roof and through the tiles let him down with his bed. So also Zacchaeus did, as is said below in the nineteenth chapter, that "he climbed up into a sycamore tree, so that he might see Jesus passing by," whom he could not see because of the crowd.

Such helpers that sick man needed, who said in John 5: "Lord, I have no man who, when the water is stirred, may put me into the pool." Such helpers are simple men, according to what is said in Acts 9: "The disciples, taking Paul by night, let him down through the wall, lowering him in a basket." Such are spiritual men, who present the sick before the sight of the Lord through prayer: Lamentations 2: "Pour out your heart like water before the sight of the Lord your God. Lift up your hands for the souls of the little ones, who have fainted from hunger at the head of all the crossroads." And therefore they presented him to the sight of the Lord, so that he might see him, and to his presence, so that he might touch him. — And therefore it is added: Into the midst before Jesus, because the Savior always seeks the midst; whence John 1: "He stood in the midst of you"; and below in the twenty-second chapter: "But I am in the midst of you"; and therefore in the Psalm: "We have received your mercy in the midst of your temple."

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 things. Some one may say, that the place was let down, from which they lowered the couch of the palsied man through the things.

From the Pharisees themselves 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.

And the scribes and Pharisees began to consider, saying, "Who is this who speaks blasphemies? Who can forgive sins but God alone?" The scribes speak the truth, because no one can forgive sins except God, who also forgives through those to whom He has granted the power to forgive. And therefore Christ is proved to truly be God, because He can forgive sins as God. They truly bear witness to God, but by denying the person of Christ, they are deceived. Thus, the Jews err, who believe that Christ is both God and capable of forgiving sins, but do not believe that Jesus is the Christ. But the Arians err much more foolishly, who, though conquered by the words of the Gospel that Jesus is the Christ and is able to forgive sins, do not dare to deny it, yet nevertheless do not fear to deny that He is God. But He, desiring to save the unfaithful, and by the knowledge of hidden things and the power of His works, manifests that He is God.

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.

Now there is added secondly the discernment of thoughts in the mind of the blasphemers, when it is said: And the scribes and Pharisees began to think, vain and harmful thoughts: Romans 1: "They became vain in their thoughts, and their foolish heart was darkened." And the expression of the thought follows, when he adds: saying, namely in their hearts, according to that of the Psalm: "The things you say in your hearts, upon your beds be moved to compunction."

Who is this, who speaks blasphemy? In which thought they despise the Savior as base, in this, that they say: Who is this? Sirach thirteen: "The poor man spoke, and they say: Who is this"? against that which is said in Sirach eleven: "Do not despise a man by his appearance".

They reprove Him as a sinner in this, that they charge Him with blasphemy. Now to blaspheme is to inflict injury upon God, which happens in three ways: either when there is attributed to God what does not befit Him, or when there is removed from Him what does befit Him, or when there is attributed to a creature what properly befits God. Whence, when Christ attributed Divinity to Himself, they believed Him to blaspheme, as in Mark fourteen: "What further need have we of witnesses? You have heard the blasphemy"; in John ten the Savior said to the Jews: "Him whom the Father has sanctified and sent into the world, you say blasphemes, because I said: I am the Son of God"? Likewise they believed Him to blaspheme when He attributed to Himself what is proper to God, namely to forgive sins. Whence it is added: Who can forgive sins but God alone? And in this they speak truly; Isaiah forty-three: "I am He who blots out your iniquities for my own sake." But certainly, while they themselves charged Christ with blasphemy, in their own hearts they were blaspheming; Isaiah forty-six: "To whom have you likened me and made me equal and compared me and made me similar"?

He then, as was said, announced forgiveness of sins, since he is endowed with a most godlike authority. But the declaration disturbed again the ignorant and envious gang of the Pharisees. They said one to another, "Who is this that speaks blasphemies?" But would you have said this about him, Pharisee, if you had known the divine Scriptures, and borne in mind the words of prophecy, and understood the adorable and mighty mystery of the incarnation? Instead, they now involve him in a charge of blasphemy, bringing against him the uttermost penalty and condemning him to death. The law of Moses commanded that whoever spoke blasphemies against God should be put to death.

By this they hasten the sentence of death, for it was commanded in the law, that whoever blasphemed God should be punished with death. (Lev. 24:16.)

While the Pharisee doubted that our Lord was a prophet, he was unwittingly pledging himself to the truth by thinking, "If this man were a prophet, he would know that this woman is a sinner." Therefore, if our Lord indeed knows that she is a sinner, then, Pharisee, by your own reasoning he indeed is a prophet. And so our Lord did not hesitate to point out not only that she was a sinner but also that she had sinned very much, so that the testimony of his own mouth would trap the accuser. [The Pharisee] was one of those who had said, "Who can forgive sins but God alone?" Our Lord took this testimony from them, that whoever is able to forgive sin is God. From this point on, the struggle was for our Lord to show them whether or not he was able to forgive sin. And so he quickly healed the parts [of the body] that were visible, to confirm that he had forgiven the sins which were not visible.

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 speaketh blasphemies?

The Lord had come, of course, to save that which "had perished; " "a Physician." necessary to "the sick" "more than to the whole." This fact He was in the habit both of typifying in parables and preaching in direct statements.

Who, moreover, was able to forgive sins? This is His alone prerogative: for "who remitteth sins but God alone? " and, of course, (who but He can remit) mortal sins, such as have been committed against Himself, and against His temple? For, as far as you are concerned, such as are chargeable with offence against you personally, you are commanded, in the person of Peter, to forgive even seventy times sevenfold.

What is this bed which he is commanded to take up, as he is told to rise? It is the same bed which was washed by David every night, the bed of pain on which our soul lay sick with the cruel torment of conscience. But if anyone has acted according to Christ's teaching, it is already not a bed of pain but of repose. Indeed, through the compassion of the Lord, who turns for us the sleep of death into the grace of delight, that which was death begins to be repose. Not only is he ordered to take up his bed, but also to go home to his house, that is, to return to Paradise. That is our true home which first fostered man, lost not lawfully, but by deceit. Therefore, rightfully is the home restored, since he who would abolish the obligation of deceit and reform the law has come.

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 marvellous grace. For it was said to the disciples, Whose sins ye remit, they are remitted unto them. (John 20:23.) 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.

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.

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.

And immediately rising up before them, he took up the bed on which he lay, and went to his house glorifying God, etc. Wondrous is the power of divine potency, where no delay of time intervenes, the health commanded by the Savior follows swiftly. Rightly those who were present, condemning the darts of blasphemy, converted their astonished hearts to the praise of such great majesty.

There is lastly subjoined the strengthening of the weakened members in what follows: And immediately rising up before them, etc. For the members of the paralytic were strengthened by the word of Christ with respect to the sustaining, operative, and motive power. For he arose, now no longer needing the support of a bed or a staff, and this by the power of the hand of almighty God; Daniel 10: "Behold, a hand touched me and raised me upon my knees and upon the joints of my hands."

He took up the bed on which he had been lying, now no longer needing to be carried by another, and thus that word of Amos 3 seems to be fulfilled: "The children of Israel who dwell in Samaria shall be rescued, in the corner of a bed and on a Damascus couch."

And he went to his house, glorifying God: now being able to move easily, just as that lame man healed by Peter, Acts 3, "entered with them into the temple, walking and leaping and praising God." Whence he was glorifying God both by praising him and by recounting his miracles and by inviting others to praise him; whence he could say: "Magnify the Lord with me, and let us exalt his name together." He could also sing with the Virgin: "My soul magnifies the Lord. And my spirit has rejoiced," etc.

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

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 casteth 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.

And amazement seized all, etc. Here thirdly, after the occasion for performing the miracle and the completeness of the deed performed, he subjoins the renown of its publication, through which the divine power in Christ was made manifest, since from the consideration of the present miracle the power of Christ was shown to be admirable and venerable, formidable and worthy of proclamation.

Admirable, I say, it was shown to be from the impossibility of comprehending it: on account of which he says: And amazement seized all, that is, the innocent, unto believing: Job 17: "The just shall be amazed at this, and the innocent shall be stirred up against the hypocrite"; for the Pharisees, who are hypocrites, were confounded, and Christ was made admirable. It seized the malicious unto confounding them: Job 12: "He leads counselors to a foolish end and judges to amazement."

Venerable indeed is shown from the impossibility of imitating: on account of which it is said: And they magnified God, namely in his work, so that they could say that word of the Psalm: "How magnificent are your works, O Lord! You have made all things in wisdom"; and Isaiah thirty-three: "The Lord is magnified, because he has dwelt on high and filled Sion with justice and judgment." So those three youths at the sight of the miracle; Daniel three: "These three with one mouth praised and magnified and blessed God."

Formidable indeed the power in Christ is shown from the impossibility of escaping; whence is added: And they were filled with fear, considering the immensity of the power which no one can escape: below in chapter twelve: "I will show you whom you should fear: fear him who, after he has killed, has the power to cast into hell." This power Job feared, in chapter thirty-one: "I always feared God as swelling waves over me, and I could not bear his weight."

Worthy of proclamation moreover is shown from the impossibility of contradicting: on account of which is added: Saying: For we have seen wondrous things today: and now there is no room for contradicting: whence Acts four: "Seeing the constancy of Peter and John, they marveled and recognized them, that they had been with Jesus; and seeing also the man who had been healed, they could say nothing against it"; whence Peter and John said in Acts four: "We cannot but speak the things we have heard and seen."

He therefore who after seeing these signs contradicts the Lord is excluded from the people of God and the inheritance of the kingdom, according to that passage of Numbers fourteen: "The men who have seen my majesty and the signs that I worked in Egypt, and have tempted me, shall not see the land for which I swore to their fathers."

(ubi sup.) 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.