“be of good cheer, thy sins are forgiven.” (Matt. ix. 3–6.) He first loosed the bonds of the real and true palsy, and then proceeds to the other: for when “certain of the Scribes said within themselves, This man blasphemeth; Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts? For whether is easier, to say, Thy sins are forgiven, or to say, Arise, and walk? But, that ye may know that the Son of Man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, and take up thy bed, and go unto thy house.” Having wrought the invisible miracle, He confirmed it by the visible, the spiritual by the bodily cure. And why did He do thus? That it might be fulfilled, which is spoken, (Luke xix. 22.) “Out of thine own mouth will I judge thee, thou wicked servant.” For what said they? “None can forgive sins, but God alone.” Of course, therefore, no Angel, nor Archangel, nor any other created power. This ye have yourselves confessed. And what then ought to be said? If I shall be shown to have forgiven sins, it is fully evident that I am God. However, He said it not thus, but what said He? “But that ye may know that the Son of Man hath power on earth to forgive sins; then saith He to the sick of the palsy, Arise, and take up thy bed, and go unto thy house.” (Matt. ix. 6.) When therefore, He would say, I work the more difficult miracle, it is plain that there is no pretext left you, no room for gainsaying about the easier one.261 Hence it was that He wrought the invisible miracle first, because there were many gainsayers; and then He led them from the invisible to the visible itself. Surely then the faith of the jailer was no light or hasty faith. He saw the prisoners. And he saw nothing, he heard nothing wrong; he saw that nothing was done by sorcery, for they were singing hymns unto God. He saw that every thing done proceeded from overflowing kindness, for they did not avenge themselves against him, although they had it in their power; for it was in their power to rescue both themselves and the prisoners, and escape; and if not the prisoners, at all events themselves; but they did not do this. Thus did they challenge his reverence, not only by the miracle, but also by their behavior. For how did Paul cry out? “He cried with a loud voice, saying, Do thyself no harm, for we are all here.” Thou seest at once his freedom from vain-glory and arrogance, and his fellow-feeling. He said not, “It is for us these wonders have been wrought,” but as though he were merely one of the prisoners, he said, “For we are all here.” And yet, even though they had not before this loosed themselves, nor had done so by means of the miracle, still they might have been silent, and have set all that were bound at liberty. For had they held their peace, and had they not with their loud crying stayed his hand, he would have thrust the sword through his throat. Wherefore also Paul cried out, because he had been cast into the inner ward: as 261 [“The one requires no less power than the other, the same divine ἐξουσία enables both to be done. But that ye may know that I was entitled to say the one, I will prove to you that I have the power to say the oth- er.”—Meyer. Since neither is easier but each alike requires divine power, if I can prove to you that I have this divine power to do one, that will prove to you that I have power to do the other.—G.A.] 167 Ephesians 4:1,2