Chrysostomus in Ioannem. Mihi videtur quod erat dies festus Pentecostes. Ascendit autem Iesus Hierosolymam semper in diebus festis, ut cum eis dies festos faciens non videatur legi contrarius, et ob hoc multitudinem simplicem per signa et doctrinam attrahat: maxime enim in diebus festis qui iuxta positi erant, concurrebant. Sequitur est autem Hierosolymis probatica piscina, quae cognominatur Hebraice Bethsaida, quinque porticus habens. CHRYS The feast of Pentecost. Jesus always went up to Jerusalem at the time of the feasts, that it might be seen that He was not an enemy to, but an observer of, the Law. And it gave Him the opportunity of impressing the simple multitude by miracles and teaching: as great numbers used then to collect from the neighboring towns. Now there is at Jerusalem by the sheep-market a pool, which is called in the Hebrew tongue Bethesda, having Jive porches. Alcuinus. Probaton Graece, ovis dicitur; probatica ergo piscina pecuaria dicitur, ubi sacerdotes cadavera hostiarum abluebant. ALCUIN The pool by the sheep-market, is the place where the priest washed the animals that were going to be sacrificed. Chrysostomus. Decebat quidem Baptisma dari peccata purgans, cuius imago praescripta fuit in piscina et in aliis pluribus. Et primum quidem dedit Deus aquam expurgantem corporum sordes et inquinationes non existentes, sed opinatas, puta ea quae a funere, et quae a lepra, et quae ab aliis talibus; deinde infirmitates diversas per aquas facit solvi; unde sequitur in his iacebat multitudo magna languentium, caecorum, claudorum, aridorum expectantium aquae motum. Volens enim Deus propinquius adducere ad Baptismi donum, non adhuc inquinamenta solum mundat, sed etiam aegritudines sanat: sicut enim ministri qui prope regem sunt, his qui sunt a longe clariores sunt; ita et in figuris fit. Non autem simpliciter sanabat aquarum natura; semper enim hoc fieret; sed in Angeli descensione; unde sequitur Angelus autem domini descendebat secundum tempus in piscinam, et movebatur aqua. Sic enim et in baptizatis non simpliciter aqua operatur; sed cum spiritus sancti acceperit gratiam, tunc omnia solvit peccata. Angelus enim descendens turbabat aquam, et sanativam imponebat virtutem; ut discant Iudaei quoniam multo magis Angelorum dominus omnes aegritudines animae sanare potest. Sed tunc quidem infirmitas impedimentum volenti curari fiebat; subditur enim et qui prior descendisset in piscinam post motionem aquae, sanus fiebat a quacumque detinebatur infirmitate. Nunc autem unusquisque accedere potest: non enim Angelus est qui turbat aquam, sed Angelorum dominus, qui omnia operatur. Sed etsi orbis terrarum universus veniat, gratia non consumitur, sed similis manet: sicut enim solares radii per unamquamque illuminant diem, et non consumuntur, neque a multa largitione minor fit solis lux; ita et multo amplius spiritus sancti actio in nullo minuitur a multitudine eorum qui potiuntur ea. Hoc autem fiebat, scilicet ut unus tantum post motionem aquae sanaretur; ut qui didicerant quoniam in aqua aegritudines corporis sanabantur, in hoc per multum tempus exercitati, facile crederent quod et aegritudines animae aqua sanare potest. CHRYS This pool was one among many types of that baptism, which was to purge away sin. First God enjoined water for the cleansing from the filth of the body, and from those defilements, which were not real, but legal, e.g. those from death, or leprosy, and the like. Afterwards infirmities were healed by water, as we read: In these (the porches) lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. This was a nearer approximation to the gift of baptism, when not only defilements are cleansed, but sicknesses healed. Types are of various ranks, just as in a court, some officers are nearer to the prince, others farther off. The water, however did not heal by virtue of its own natural properties, (for if so the effect would have followed uniformly,) but by the descent of an Angel: For all Angel went down at a certain season into the pool, and troubled the water. In the same way, in Baptism, water does not act simply as water, but receives first the grace of the Holy Spirit, by means of which it cleanses us from all our sins. And the Angel troubled the water, and imparted a healing virtue to it, in order to prefigure to the Jews that far greater power of the Lord of the Angels, of healing the diseases of the soul. But then their infirmities prevented their applying the cure; for it follows, Whosoever then first after the troubling of the water stepped in, was made whole of whatsoever disease he had. But now every one may attain this blessing, for it is not an Angel which troubles the water, but the Lord of Angels, which works every where. Though the whole world come, grace fails not, but remains as full as ever; like the sun’s rays which give light all day, and every day, and yet are not spent. The sun’s light is not diminished by this bountiful expenditure: no more is the influence of the Holy Spirit by the largeness of its outpourings. Not more than one could be cured at the pool; God’s design being to put before men’s minds, and oblige them to dwell upon, the healing power of water; that from the effect of water on the body, they might believe more readily its power on the soul. Augustinus in Ioannem. Plus est autem quod Christus vitia sanavit animarum, quam quod sanavit languores corporum mortuorum. Sed quia ipsa anima non eum noverat, a quo sananda erat, et oculos habebat in carne, unde facta corporalia videret, et nondum habebat in corde, unde Deum latenter cognosceret, fecit quod videri poterat, ut sanaretur unde videri non poterat. Ingressus est locum ubi iacebat multitudo languentium, de quibus elegit unum ut sanaret, de quo subditur erat autem quidam homo ibi triginta et octo annos habens in infirmitate sua. AUG It was a greater act in Christ, to heal the diseases of the soul, than the sicknesses of the perishable body. But as the soul itself did not know its Restorer, as it had eyes in the flesh to discern visible things, but not in the heart wherewith to know God; our Lord performed cures which could be seen, that He might afterwards work cures which could not be seen. He went to the place, where day a multitude of sick. out of whom He chose one to heal: And a certain man was there, which had an infirmity thirty and eight years. Chrysostomus in Ioannem. Non autem confestim eum a principio sanavit; sed primum eum familiarem sibi fecit, per interrogationem futurae fidei faciens viam. Non autem expetit fidem, ut in caecis fecit, dicens: creditis quia possum hoc facere? Quia hic nondum noverat eum manifeste quis esset. Nam alii quidem ex aliis eius virtutem cognoscentes, convenienter haec audiebant; alii vero nondum eum cognoscentes, sed per signa eum cognituri, post miracula requiruntur de fide; unde sequitur hunc cum vidisset Iesus iacentem, et cognovisset quia multum iam tempus haberet, dicit ei: vis sanus fieri? Non hoc quaerit ut discat (hoc enim superfluum esset), sed ut ostenderet illius patientiam, qui triginta et octo annos habens, per unumquemque annum eripi ab aegritudine expectans, assidebat, et non desistebat; et ut cognoscamus propter quam causam dimittens alios, ad hunc venit. Et non dicit: vis, te curabo? Nondum enim aliquid magnum imaginabatur ille de Christo. Non autem turbatus est ad interrogationem, neque dixit: iniuriari mihi venisti, quando interrogas si volo sanus fieri; sed mansuete respondet; sequitur enim respondit ei languidus: domine, hominem non habeo, ut cum turbata fuerit aqua, mittat me in piscinam; dum venio enim ego, alius ante me descendit. Non noverat quis esset qui interrogabat, neque quod curaturus esset eum; opinabatur autem fortasse utilem sibi fore Christum ad mittendum eum in aquam. Sed Christus ostendit quod verbo omnia potest facere; unde sequitur dicit ei Iesus: surge, tolle grabatum tuum, et ambula. CHRYS He did not, however, proceed immediately to heal him, but first tried by conversation to bring him into a believing state of mind. Not that He required faith in the first instance, as He did from the blind man, saying, Believe you that I am able to do this? for the lame man could not well know who He was. Persons who in different ways had had the means of knowing Him, were asked this question, and properly so. But there were some who did not and could not know Him yet, but would be made to know Him by His miracles afterwards. And in their case the demand for faith is reserved till after those miracles have taken place: When Jesus saw him lie, and knew that he had been a long time in that case, He said to him, Will you be made whole? He does not ask this question for His own information, (this were unnecessary,) but to bring to light the great patience of the man, who for thirty and eight years had sat year after year by the place, in the hope of being cured; which sufficiently explains why Christ passed by the others, and went to him. And He does not say, Do you wish Me to heal you? for the man had not as yet any idea that He was so great a Person. Nor on the other hand did the lame man suspect any mockery in the question, to make him take offense, and say, Have you come to vex me, by asking me if I would be made whole; but he answered mildly, Sir, I have no man, when the water is troubled, to put me into the pool; but while I am coming, another steps down before me. He had no idea as yet that the Person who put this question to him would heal him, but thought that Christ might probably be of use in putting him into the water. But Christ’s word is sufficient, Jesus said to him, Rise, take up your bed, and walk. Augustinus. Tria dixit: sed surge, non operis imperium fuit, sed operatio sanitatis; sano autem duo imperavit: tolle grabatum tuum, et ambula. AUG Three distinct biddings. Rise, however, is not a command, but the conferring of the cure. Two commands were given upon his cure, take up your bed, and walk. Chrysostomus. Intuere divinae sapientiae superabundantiam. Non solum sanat, sed et lectum portare iubet: ut et credibile faceret miraculum, et nullus existimet phantasiam esse quod factum est. Non enim, nisi certissime et vehementer compacta essent membra, lectulum ferre possent. Audiens autem languidus quoniam cum potestate et velut iubens dixit surge, tolle grabatum tuum, non derisit dicens: Angelus descendit, et turbat aquam, et solum unum curat, tu autem homo existens ex solo praecepto speras te magis Angelis posse? Sed audivit et non discredidit ei qui iussit, et sanus factus est; unde sequitur et statim sanus factus est homo, et sustulit grabatum suum, et ambulabat. CHRYS Behold the richness of the Divine Wisdom. He not only heals, but bids him carry his bed also. This was to show the cure was really miraculous, and not a mere effect of the imagination; for the man’s limbs must have become quite sound and compact, to allow him to take up his bed. The impotent man again did not deride and say, The Angel comes down, and troubles the water, and he only cures one each time; do You, who are a mere man, think that you can do more than an Angel? On the contrary, he heard, believed Him who bade him, and was made whole: And immediately the man was made whole, and took up his bed, and walked. Beda. Multum quippe inter sanationem domini, et quae a medicis infertur, distare probatur: haec videlicet voce iubentis, et mox impletur; illa vero per multa temporis intervalla aliquoties perficitur. BEDE There is a wide difference between our Lord’s mode of healing, and a physician’s. He acts by His word, and acts immediately: the other’s requires a long time for its completion. Chrysostomus. Igitur mirabile quidem est hoc; quae autem sequentur multo maiora erunt: nam in initio quidem nullo molestante suaderi non ita mirabile est, sicut quod post insanientibus Iudaeis et accusantibus, Christo obedivit, ut ostendit Evangelista consequenter, dicens erat autem sabbatum in illo die. Dicunt ergo Iudaei illi qui sanatus fuerat: sabbatum est; non licet tibi tollere grabatum tuum. CHRYS This was wonderful, but what follows more so. As yet he had no opposition to face. It is made more wonderful when we see him obeying Christ afterwards in spite of the rage and railing of the Jews: And on the same day was the sabbath. The Jews therefore said to him that was cured, It is the sabbath day, it is not lawful for you to carry your bed. Augustinus in Ioannem. Non calumniabantur domino quia sanum fecerat sabbato, quia eis respondere posset, quia si cuiusquam iumentum in puteum cecidisset utique die sabbati erueret illud et salvaret; sed ei qui portabat grabatum suum; quasi dicant: si sanitas non erat differenda, numquid et opus fuerat imperandum? Sed ille auctorem sanitatis suae obiciebat calumniatoribus; unde sequitur respondit eis: qui me sanum fecit, ille mihi dixit: tolle grabatum tuum, et ambula; quasi dicat: quare non acciperem iussionem a quo acceperam sanitatem? AUG They did not charge our Lord with healing on the sabbath, for He would have replied that if an ox or an ass of theirs had fallen into a pit, would not they have taken it out on the sabbath day: but they addressed the man as he was carrying his bed, as if to say, Even if the healing could not be delayed, why enjoin the work? He shields himself under the authority of his Healer: He that made me whole, the Same said to me, Take up your bed, and walk: meaning, Why should not I receive a command, if I received a cure from Him? Chrysostomus. Nimirum si malignari vellet, poterat dicere: si crimen est, accusate eum qui iussit, et deponam lectulum; sed et curationem utique occultasset; etenim sciebat non ita eos id reprehendere ex sabbati solutione, sicut ex infirmitatis sanatione. Sed neque hoc occultavit, neque veniam petiit; sed clara voce beneficium confessus est. Illi vero maligne interrogaverunt; unde subditur interrogaverunt ergo eum: quis est ille homo qui dixit tibi: tolle grabatum tuum, et ambula? Non dicunt: quis est qui fecit te sanum? Sed in medium inducunt id quod transgressio aestimabatur. Sequitur is autem qui sanus fuerat effectus, nesciebat quis esset. Iesus autem declinavit a turba constituta in loco. Et primum quidem ut eo absente testimonium insuspicabile fieret; qui enim adeptus fuerat sanitatem, idoneus erat beneficii testis: demum ut non plus faceret furorem illorum accendi. Solus enim visus eius cui invidetur, non parvam invidentibus immittit scintillam. Propterea discedens permisit ab ipsis suum factum examinari. Quidam aestimant hunc paralyticum esse eum qui in Matthaeo positus est; sed non est: ille enim multos habebat sui curam habentes, et eum ferentes; hic autem nullum. Sed et locus utrorumque diversus est. CHRYS Had he been inclined to deal treacherously, he might have said, If it is a crime, accuse Him Who commanded it, and I will lay down my bed. And he would have concealed his cure, knowing, as he did, that their real cause of offense was not the breaking of the Sabbath, but the miracle. But he neither concealed it, nor asked for pardon, but boldly confessed the cure. They then ask spitefully; What man is that who said to you, Take up your bed, and walk. They do not say, Who is it, who made you whole? but only mention the offense. It follows, And he that was healed wist not who it was, for Jesus had conveyed Himself away, a multitude being in that place. This He had done first, because the man who had been made whole, was the best witness of the cure, and could give his testimony with less suspicion in our Lord’s absence; and secondly, that the fury of men might not be excited more than was necessary. For the mere sight of the object of envy, is no small incentive to envy. For these reasons He departed, and left them to examine the fact for themselves. Some are of opinion, that this is the same with the one who had the palsy, whom Matthew mentions. But he is not. For the latter had many to wait upon, and carry him, whereas this man had none. And the place where the miracle was performed, is different. Augustinus. Si quidem mediocri corde et humano ingenio consideremus hoc miraculum facientem, quod ad potestatem pertinet, non magnum aliquid fecit; et quod ad benignitatem, parum fecit. Tot iacebant, et unus curatus est, cum posset uno verbo omnes erigere. Quid ergo intelligendum est, nisi quia potestas illa et bonitas magis agebat quid animae in factis eius pro salute sempiterna intelligerent, quam quid pro temporali salute corpora mererentur? In illis enim factis quicquid temporaliter sanatum est, in membris mortalibus in fine defecit; anima quae credidit, ad vitam aeternam transitum fecit. Piscina ista et aqua illa populum mihi videtur significasse Iudaeorum: significari enim populus nomine aquarum, aperte nobis indicat Apocalypsis Ioannis. AUG Judging on low and human notions of this miracle, it is not at all a striking display of power, and only a moderate one of goodness. Of so many, who lay sick, only one was healed; though, had He chosen, He could have restored them all by a single word. How must we account for this? By supposing that His power and goodness were asserted more for imparting a knowledge of eternal salvation to the soul, than working a temporal cure on the body. That which received the temporal cure was certain to decay at last, when death arrived: whereas the soul which believed passed into life eternal. The pool and the water seem to me to signify the Jewish people: for John in the Apocalypse obviously uses water to express people. Beda. Bene autem piscina probatica fuisse describitur. Ille enim populus ovis nomine significatur, secundum illud: nos populus tuus, et oves gregis tui. BEDE It is fitly described as a sheep pool. By sheep are meant people, according to the passage, We are your people, and the sheep of your pasture. Augustinus. Aqua ergo illa, idest populus ille, quinque libris Moysi tamquam quinque porticibus claudebatur; sed illi libri prodebant languidos, non sanabant: lex enim peccatores convincebat, non absolvebat. AUG The water then, i.e. the people, was enclosed within five porches, i.e. the five books of Moses. But those books only betrayed the impotent, and did not recover them; that is to say, the Law convicted the sinner, but did not absolve him. Beda. Denique multa genera languentium in eadem iacuerunt: caeci scilicet qui scientiae lumine carent; claudi, qui ad ea quae iubentur implenda, vires non habent; aridi, qui supernae dilectionis pinguedine carent. BEDE Lastly, many kinds of impotent folk lay near the pool: the blind, i.e. those who are without the light of knowledge; the lame, i.e. those who have not strength to do what they are commanded; the withered, i.e. those who have not the marrow of heavenly love. Augustinus. Venit autem Christus ad populum Iudaeorum, et faciendo magna, docendo utilia, turbavit peccatores, idest aquam, praesentia sua, et excitavit ad passionem suam. Sed latens turbavit: si enim cognovissent, nunquam gloriae dominum crucifixissent. Subito enim videbatur aqua turbata, et a quo turbabatur non videbatur. Descendere ergo in aquam turbatam, hoc est humiliter credere in domini passionem. Ibi sanatur unus, significans Ecclesiae unitatem; postea quisquis veniret non sanabatur; quia quisquis praeter unitatem fuerit, sanari non poterit. Vae illis qui oderunt unitatem, et partem sibi faciunt in hominibus. Habebat autem triginta et octo annos in infirmitate qui sanatus est: hic enim numerus ad languorem pertinet magis quam ad sanitatem. Quadragenarius enim numerus sacratus nobis in quadam perfectione commendatur: quia lex in decem praeceptis data est, et praedicanda erat per totum mundum, qui quatuor partibus commendatur: denarius autem per quatuor multiplicatus ad quadragenarium pervenit. Vel quia per Evangelium, quod quatuor libros habet, impletur lex. Si ergo quadragenarius numerus habet perfectionem legis, et lex non impletur nisi in gemino praecepto caritatis, quid miraris, quia languebat qui quadraginta, minus duos, habebat? Necessarius erat illi homo ad sanitatem, sed homo ille qui et Deus est: et quia illum iacentem duobus minus invenit, duo quaedam iubendo, quod minus erat implevit. In duobus enim domini iussis duo praecepta significata sunt caritatis. Dei dilectio prior est ordine praecipiendi, proximi autem dilectio prior est ordine faciendi. Dicit ergo tolle grabatum tuum; quasi diceret: cum esses languidus, portabat te proximus tuus: sanus factus es, porta proximum tuum. Dicit etiam ambula. Sed quo iter agis nisi ad dominum Deum tuum? AUG So then Christ came to the Jewish people, and by means of mighty works, and profitable lessons, troubled the sinners, i.e. the water, and the stirring continued till He brought on His own passion. But He troubled the water, unknown to the world. For had they known Him, they would not hare crucified the Lord of glory. But the troubling of the water came on all at once, and it was not seen who troubled it. Again, to go down into the troubled water, is to believe humbly on our Lord’s passion. Only one was healed, to signify the unity of the Church: whoever came afterwards was not healed, to signify that whoever is out of this unity cannot be healed. Wo to them who hate unity, and raise sects. Again, he who was healed had had his infirmity thirty and eight years: this being a number which belongs to sickness, rather than to health. The number forty has a sacred character with us, and is significative of perfection. For the Law was given in Ten Commandments, and was to be preached throughout the whole world, which consists of four parts; and four multiplied into ten, make up the number forty. And the Law too is fulfilled by the Gospel, which is written in four books. So then if the number forty possesses the perfectness of the Law, and nothing fulfills the Law, except the twofold precept of love, why wonder at the impotence of him, who was two less than forty? Some man was necessary for his recovery; but it was a man who was God. He found the man falling short by the number two, and therefore gave two commandments, to fill up the deficiency. For the two precepts of our Lord signify love; the love of God being first in order of command, the love of our neighbor, in order of performance. Take up your bed, our Lord said, meaning, When you were impotent, your neighbor carried you; now you are made whole, carry your neighbor. And walk; but whither, except to the Lord your God. Beda. Quid enim est dicere surge et ambula, nisi a torpore et ignavia, in quibus prius iacebas, erigere, et in bonis operibus proficere stude? Tolle grabatum tuum, idest proximum tuum, a quo portaris, et ipse patienter tolera. BEDE What mean the words, Arise, and walk; except that you should raise yourself from your torpor and indolence, and study to advance in good works. Take up your bed, i.e. your neighbor by which you are carried, and bear him patiently thyself. Augustinus. Porta ergo eum cum quo ambulas, ut ad eum pervenias cum quo manere desideras. Ille autem nondum Iesum noverat, quia et nos credimus in eum quem non videmus; et ut non videatur declinat a turba. Quadam solitudine intentionis videtur Deus; turba strepitum habet; visio ista secretum desiderat. AUG Carry him then with whom you walk, that you may come to Him with Whom you desire to abide. As yet however he wist not who Jesus was; just as we too believe in Him though we see Him not. Jesus again does not wish to be seen, but conveys Himself out of the crowd. It is in a kind of solitude of the mind, that God is seen: the crowd is noisy; this vision requires stillness. Lectio 2 Lecture 2 14 Postea invenit eum Iesus in templo, et dixit illi: Ecce sanus factus es; iam noli peccare, ne deterius tibi aliquid contingat. 14. Afterward Jesus finds him in the temple, and said to him, Behold, you are made whole: sin no more, lest a worse thing come to you. 15 Abiit ille homo, et nuntiavit Iudaeis quia Iesus esset, qui fecit eum sanum. 15. The man departed, and told the Jews that it was Jesus, which had made him whole. 16 Propterea persequebantur Iudaei Iesum, quia haec faciebat in sabbato. 16. And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. 17 Iesus autem respondit eis: Pater meus usque modo operatur, et ego operor. 17. But Jesus answered them, My Father works hitherto, and I work. 18 Propterea ergo magis quaerebant eum Iudaei interficere: quia non solum solvebat sabbatum, sed et patrem suum dicebat Deum, aequalem se faciens Deo. Respondit itaque Iesus, et dixit eis: 18. Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God. Chrysostomus in Ioannem. Curatus homo non secessit ad nundinas, neque voluptati aut vanae gloriae dedit seipsum; sed in templo conversabatur, quod maximae religionis est signum; unde dicitur postea invenit eum Iesus in templo. CHRYS The man, when healed, did not proceed to the market place, or give himself up to pleasure or vain glory, but, which was a great mark of religion, went to the temple: Afterward Jesus finds him in the temple. Augustinus in Ioannem. Dominus quidem Iesus et in turba eum videbat, et in templo. Ille autem languidus Iesum in turba non agnoscit, in templo agnoscit, in loco sacrato. AUG The Lord Jesus saw him both in the crowd, and in the temple. The impotent man does not recognize Jesus in the crowd; but in the temple, being a sacred place, he does. Alcuinus. Quia si gratiam conditoris cognoscere volumus, et ad eius visionem venire, fugienda est turba cogitationum et affectuum pravorum; declinanda sunt pravorum conventicula, fugiendum est ad templum, ut nosipsos templum Dei studeamus facere, quos Deus invisere et in quibus manere dignetur. Sequitur et dixit illi: ecce sanus factus es; iam noli amplius peccare, ne deterius tibi aliquid contingat. ALCUIN For; if we would know our Maker’s grace, and attain to the sight of Him, we must avoid the crowd of evil thoughts and affections, convey ourselves out of the congregation of the wicked, and flee to the temple; in order that we may make ourselves the temple of God, souls whom God will visit, and in whom He will deign to dwell. And (He) said to him, Behold, you are made whole; sin no more, lest a worse thing come upon you. Chrysostomus. Ubi prius discimus quod ex peccatis ei nata est haec aegritudo: quia enim saepius animam in nobis aegrotantem insensibiliter habemus, corpus autem, etsi parvam susceperit laesionem, omne facimus studium, ut ab infirmitate liberemur, propterea Deus punit corpus pro his quae anima deliquit; secundo vero quod verus est Gehennae sermo; tertio quod longum est et infinitum supplicium. Dicunt enim quidam: numquid quia in brevi temporis momento adulteratus sum, immortaliter crucior? Vide quod hic tanto tempore pro peccatis cruciabatur: non enim temporis mensura peccata iudicantur, sed ipsa delictorum natura. Cum his autem et illud discimus, quod si gravem sustineamus poenam pro prioribus peccatis, deinde in eadem inciderimus, graviora patiemur; et hoc decenter: qui enim neque supplicio factus est melior, ut insensibilis de reliquo et contemptor, ad maius ducetur tormentum. Si autem hic non omnes pro peccatis torquentur, non confidamus: nihil enim nos hic pati pro peccatis, signum est maioris illic futuri supplicii. Non autem omnes aegritudines sunt ex peccatis, sed plures. Quaedam enim et a pigritia fiunt, quaedam propter probationem, sicut in Iob. Sed propter quid paralytico huic Christus de peccatis mentionem facit? Quidam huic paralytico detrahentes, dicunt eum Christi fuisse accusatorem, et propter hoc haec audisse: quid igitur dicent de paralytico qui est apud Matthaeum? Etenim et illi dictum est: dimittuntur tibi peccata tua. Neque etiam Christus hunc incusat de praeteritis, sed ad futurum eum munit solum. Alios igitur curans, peccatorum non meminit: quia his paralyticis ex peccatis aegritudines sunt factae, aliis autem ex infirmitate naturali. Vel per hos reliquos omnes admonet. Cum his autem et illud est dicere, quoniam multam vidit inesse animae huius patientiam, et ut valentem suscipere admonitionem eum admonet. Tribuit autem signum ei propriae deitatis: dicendo enim non amplius pecces, ostendit se scire omnia quae ab eo facta erant delicta. CHRYS Here we learn in the first place, that his disease was the consequence of his sins. We are apt to bear with great indifference the diseases of our souls; but, should the body suffer ever so little hurt, we have recourse to the most energetic remedies. Wherefore God punishes the body for the offenses of the soul. Secondly, we learn, that there is really a Hell. Thirdly, that it is a place of lasting and infinite punishment. Some say indeed, Because we have corrupted ourselves for a short time, shall we be tormented eternally? But see how long this man was tormented for his sins. Sin is not to be measured by length of time, but by the nature of the sin itself. And besides this we learn, that if, after undergoing a heavy punishment for our sins, we fall into them again, we shall incur another and a heavier punishment still: and justly; for one, who has undergone punishment, and has not been made better by it, proves himself to be a hardened person, and a despiser; and, as such, deserving of still greater torments. Nor let it embolden us, that we do not see all punished for their offenses here: for if men do not suffer for their offenses here, it is only a sign that their punishment will be the greater hereafter. Our diseases however do not always arise from sins; but only most commonly so. For some spring from other lax habits: some are sent for the sake of trial, as Job’s were. But why does Christ make mention of this palsied man’s sins? Some say, because he had been an accuser of Christ. And shall we say the same of the man afflicted with the palsy? For he too was told, Your sins are forgiven you? The truth is, Christ does not find fault with the man here for his past sins, but only warns him against future. In heeling others, however, He makes no mention of sins at all: so that it would seem to be the case that the diseases of these men had arisen from their sins; whereas those of the others had come from natural causes only. Or perhaps through these, He admonishes all the rest. Or he may have admonished this men, knowing his great patience of mind, and that he w would bear an admonition. It is a disclosure too of His divinity, for He implies in saying, Sin no more, that He knew what sins He had committed. Augustinus. Nunc autem ille, postea quam vidit Iesum, et cognovit eum auctorem salutis suae, non fuit piger in evangelizando quem viderat; unde sequitur abiit ille homo, et nuntiavit Iudaeis quia Iesus erat qui fecit eum sanum. AUG Now that the man had seen Jesus, and knew Him to be the author of his recovers, ho was not slow in preaching Him to others: The man departed, and told the, Jews that it was Jesus which had made him whole. Chrysostomus. Non ita insensibilis erat ut post tantum beneficium et admonitionem maligna mente hoc dicat. Si enim detrahere vellet, sanitatem tacens, transgressionem dixisset; sed hoc non fecit: non enim dixit, quoniam Iesus est qui dixit tolle grabatum tuum, quod videbatur Iudaeis crimen esse; sed dixit: quoniam Iesus est qui me sanum fecit. CHRYS He was not so insensible to the benefit, and the advice he had received, as to have any malignant aim in speaking this news. Had it been done to disparage Christ, he could have concealed the cure, and put forward the offense. But he does not mention Jesus’ saying, Take up your bed, which was an offense in the eyes of the Jews; but told the Jews that it was Jesus which had made him whole. Augustinus in Ioannem. Sic igitur ille annuntiabat, et illi insaniebant; unde sequitur propterea persequebantur Iudaei Iesum, quia hoc faciebat in sabbato. Manifestum enim opus corporale factum erat ante oculos Iudaeorum, non sanitas corporis, sed deportatio grabati, quae non videbatur ita necessaria quemadmodum sanitas. Aperte ergo dicit dominus, sacramentum sabbati, et signum observandi unius diei ad tempus datum esse Iudaeis; impletionem vero ipsam sacramenti in illo venisse, cum sequitur Iesus autem respondit eis: pater meus usque modo operatur, et ego operor; quasi dicat: nolite putare quia sabbato ita requievit pater meus ut ex illo non operetur; sed sicut ipse nunc operatur sine labore, operor et ego. Sed ideo dictum est, Deum requievisse, quia iam creaturam nullam condebat postquam perfecta sunt omnia. Quietem vero propterea appellavit Scriptura, ut nos admoneret post bona opera quieturos. Et sicut Deus postquam fecit hominem ad imaginem et similitudinem suam, et perfecit omnia opera sua bona valde, requievit septimo die; sic et tibi requiem non speres, nisi cum redieris ad similitudinem in qua factus es, quam peccato perdidisti; et nisi cum bona fueris operatus. AUG This announcement enraged them, And therefore did the Jews persecute Jesus, because He had done these things on the sabbath day. A plain bodily work had been done before their eyes, distinct from the healing of the man’s body, and which could not have been necessary, even if healing was; viz. the carrying of the bed. Wherefore our Lord openly says, that the sacrament of the Sabbath, the sign of observing one day out of seven, was only a temporary institution, which had attained its fulfillment in Him: But Jesus answered them, my Father works hitherto , and I work: as if He said, Do not suppose that My Father rested on the Sabbath in such a sense, as that from that time forth, He has ceased from working; for He works up to this time, though without labor, and so work I. God’s resting means only that He made no other creature, after the creation. The Scripture calls it rest, to remind us of the rest we shall enjoy after a life of good works here. And as God only when He had made man in His own image and similitude, and finished all His works, and seen that they were very good, rested on the seventh day: so do you expect no rest, except you return to the likeness in which you were made, but which you have lost by sin; i.e. unless you do good works. Augustinus super Genesim. Dici ergo probabiliter potest, ad servandum sabbatum Iudaeis fuisse praeceptum in umbra futuri, quae spiritualem requiem significaret; quam Deus exemplo quietis suae fidelibus bona opera facientibus arcana significatione pollicebatur. AUG It may be said then, that the observance of the sabbath was imposed on the Jews, as the shadow of something to come; viz. that spiritual rest, which God, by the figure of His own rest promised to all who should perform good works. Augustinus super Ioannem. Erit enim sabbatum huius saeculi cum transierint sex aetates, quasi sex dies saeculi: tunc enim ventura est requies, quae promittitur sanctis. AUG There will be a sabbath of the world, when the six ages, i.e. the six days, as it were, of the world, have passed: then will come that rest which is promised to the saints. Augustinus super Genesim. Cuius etiam quietis ipse dominus Iesus mysterium sua sepultura confirmavit: ipso quippe die sabbati requievit in sepulchro, postquam sexto die consummavit opera sua, quando ait: consummatum est. Quid ergo mirum si Deus istum diem, quo erat Christus in sepultura quieturus, volens etiam hoc modo praenuntiare, ab operibus suis in uno die requievit, deinceps operaturus ordinem saeculorum? Potest etiam intelligi, Deum requievisse a condendis generibus creaturae, quia ultra iam non condidit aliqua genere nova. Deinceps autem usque nunc et ultra operatur eorumdem generum administrationem, quae tunc instituta sunt, non ut ipso saltem die septimo potentia eius a caeli et terrae omniumque rerum quas condiderat gubernatione cessaret; alioquin continuo dilaberentur: creatoris namque potentia causa est abstinendi omni creaturae, quae ab eis quae creata sunt regendis si aliquando cessaret, simul et eorum cessaret species, omnisque natura concideret. Neque enim sicut structuram aedium cum fabricaverit quis abscedit, atque illo cessante stat opus eius; ita mundus vix ictu oculi stare potest, si ei Deus regimen suum subtraxerit. Proinde quod dominus ait pater meus usque modo operatur, continuationem quamdam operis eius, quae universam creaturam continet atque administrat, ostendit. Aliter enim posset intelligi, si diceret: et nunc operatur; ubi non esset necesse ut operis continuationem acciperemus. Aliter autem cogit intelligi, cum ait usque nunc, ex illo scilicet quo cuncta cum conderet operatus est. AUG The mystery of which rest the Lord Jesus Himself sealed by His burial: fore He rested in His sepulcher on the sabbath, having on the sixth day finished all His work, inasmuch as He said, It is finished. What wonder then that God, to prefigure the day on which Christ was to rest in the grave, rested one day from His works, afterwards to carry on the work of governing the world. We may consider too that God, when He rested, rested from the work of creation simply, i.e. made no more new kinds of creatures: but that from that time till now, He has been carrying on the government of those creatures. For His power, as respects the government of heaven and earth, and all the things that He had made, did not cease on the seventh day: they would have perished immediately, without His government: because the power of the Creator is that on which the existence of every creature depends. If it ceased to govern, every species of creation would cease to exist: and all nature would go to nothing. For the world is not like a building, which stands after the architect has left it; it could not stand the twinkling of an eye, if God withdrew His governing hand. Therefore when our Lord says, My Father works hitherto, he means the continuation of the work; the holding together, and governing of the creation. It might have been different, had He said, Works even now. This would not have conveyed the sense of confirming. As it is we find it, Until now; i.e. from the time of the creation downwards. Augustinus in Ioannem. Ergo tamquam diceret Iudaeis: quid expectatis ut non operer sabbato? Sabbati dies vobis ad significationem meam praeceptus est. Opera Dei attenditis, per me facta sunt omnia. Operatus est pater lucem; sed dixit ut fieret. Si dixit: verbo operatus est, et verbum eius ego sum. Pater meus et tunc operatus est cum fecit mundum, et usque nunc operatur cum regit mundum: ergo et per me fecit cum fecit, et per me regit cum regit. AUG He says then, as it were, to the Jews, Why think you that I should not work on the sabbath? The sabbath day was instituted as a type of Me. You observe the works of God: by Me all things were made. The Father made light, but He spoke, that it might be made. If He spoke, then He made it by the Word; and I am His Word. My Father worked when He made the world, and He works until now, governing the world: and as He made the world by Me, when He made it, so He governs it by Me, now He governs it. Chrysostomus. Et quidem Christus, cum discipulos excusare oportebat, David conservum eorum in medium ferebat; quando vero de seipso erat accusatio, ad patrem refugit. Considerandum etiam, quod neque ut homo solum excusat, sed neque ut Deus solum: sed quandoque hoc, quandoque illo modo. Volebat enim utrumque credi, et condescensionis dispensationem et deitatis dignitatem. Unde hic aequalitatem sui ad patrem ostendit, et in dicendo eum patrem singulariter (dicit enim pater meus) et in agendo eadem illi (dicit enim et ego operor); unde sequitur propterea ergo magis quaerebant eum Iudaei interficere, quia non solum solvebat sabbatum, sed et patrem suum dicebat Deum. CHRYS Christ defended His disciples, by putting forward the example of their fellow-servant David: but He defends Himself by a reference to the Father. We may observe too that He does not defend Himself as man, nor yet purely as God, but sometimes as one, sometimes as the other; wishing both to be believed, both the dispensation of His humiliation, and the dignity of His Godhead; wherefore He shows His equality to the Father, both by calling Him His Father emphatically. (My Father), and by declaring that He does the same things, that the Father does, (And I work). Therefore, it follows, the Jews sought the more to kill Him, because he not only had broken the sabbath, but said also that God was His Father.