John 5:1-4
At that time, there was a festival day of the Jews, and Jesus went up to Jerusalem. Now there is at Jerusalem a pond, called Probatica, which in Hebrew is named Bethsaida, having five porches. In these lay a great multitude of sick, of blind, of lame, of withered, waiting for the moving of the water. And an Angel of the Lord descended at certain times into the pond: and the water was moved. And he that went down first into the pond after the motion of the water, was made whole of whatsoever infirmity he lay under.
Haydock
Verse 1. Observe here the malice of the Pharisees; they were more hurt at the cure of the sick man, than at the violation of the sabbath. Therefore, they ask not, Who healed you; but, as if they wished to keep that out of sight, Who told you to take up you bed? S. Chrys. — But he answers: The same who healed me: Why should I not receive orders from him from whom I have received my health? S. Aug. — By the festival, mentioned in v. 1, is generally understood the Passover; and this was the second from the commencement of Christ’s ministry. S. Matt. calls it by this name, C. xxvi. 5. S. Mark, C. xiv. 2. and xv. 6. and S. Luke, C. xxiii. 17. For the first Passover, see above, John ii. 13; for the third, John vi. 4; for the fourth and last, Matt. xxvi. 17. The first three are only mentioned by S. John, the fourth by all the evangelists.
Verse 2. Now there is at Jerusalem a pond, called Probatica. Some translate, the sheep-pond. It is true the Greek word signifies something belonging to sheep. But because the ancient Latin interpreter thought fit to retain the Greek, probatica, and also because of the different expositions, I have not changed the word. Some think it was so called, as being near the gate called the sheep-gate: others, as being near the sheep-market: others, because the sheep that were brought to be sacrificed, were washed in it; or, at least, that the blood and entrails of sheep and beast sacrificed, were thrown into it, or washed there. In the ordinary Greek copies we read thus: there is at, or near, the Probatica, a pond or fish-pond. In Hebrew it was called Bethsaida, a house for fishing: and in most Greek copies, Bethchesda, a house of mercy, (perhaps because of the cures done there) having five porches, covered and arched, for the convenience of the infirm that lay there, waiting for the motion of the water. Wi. — The word probaton, signifies a sheep. This pond is therefore called Probatica, because there the priests washed the sacrifices. S. Aug. — In imitation of this sick man, if we wish to return God thanks for his favours, or to enjoy the pleasure of his company, we must fly the crowd of vain and wicked thoughts that continually tempt us; we must avoid the company of the wicked, and fly to the sanctuary, that we may render our hearts worthy temples of that God who vouchsafes to visit us. Alcuin.
Verse 4. And an angel of the Lord. In many Greek copies is now wanting, of the Lord; but at least the ancient Fathers, and interpreters, expound it of a true angel, and of a miraculous cure: so that I cannot but wonder that so learned a man as Dr. Hammond, should rather judge these cures to have been natural. By the angel, he would have us to understand a messenger sent from the temple, who was to stir up the blood, and the grosser and thicker parts from the bottom of the pond, and that these cures were made much after the same manner, as, in some cases, persons find a cure by being put into the belly of a beast newly opened. Into what extravagant interpretations are men of learning sometimes led by their private judgment! What scholar of Galen or Hippocrates, ever pretended that this was a certain and infallible cure for all manner of diseases? Yet here we read: that he who got first into this pond, after the motion of the water, was healed, whatsoever distemper he was seized with. The blind are particularly named: Is this a certain remedy that restores sight to the blind? Wi. — The effect produced could not be natural, as only one was cured at each motion of the waters. The longing expectation of the suffering patients, is a mark of the persevering prayer with which poor sinners should solicit the cure of their spiritual infirmities. A.
Catena Aurea
1. After this there was a feast of the Jews; and Jesus went up to Jerusalem. 2. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in, was made whole of whatsoever disease he had. 5. And a certain man was there, which had an infirmity thirty and eight years. 6. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? 7. The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. 8. Jesus saith unto him, Rise, take up thy bed, and walk. 9. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. 10. The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed. 11. He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. 12. Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? 13. And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.
AUGUSTINE. (de Con. Evang. l. iv. c. 10) After the miracle in Galilee, He returns to Jerusalem: After this there was a feast of the Jews, and Jesus went up to Jerusalem.
CHRYSOSTOM. (Hom. xxxvi. 1) 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 neighbouring towns.
Now there is at Jerusalem by the sheep-market a pool, which is called in the Hebrew tongue Bethesda, having five porches.
ALCUIN. The pool by the sheep-market, is the place where the priest washed the animals that were going to be sacrificed.
CHRYSOSTOM. (Hom. xxxvi. 1) 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 an 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 troubleth the water, but the Lord of Angels, which worketh 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.
AUGUSTINE. (Tr. xvii. c. 1) 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 lay 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.
CHRYSOSTOM. (Hom. xxxiii. 1, 2) 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 ye that I am able to do this? (Matt. 9:28) 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 saith unto him, Wilt thou 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, Dost thou wish Me to heal thee? 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 offence, and say, Hast thou 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 steppeth 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 saith unto him, Rise, take up thy bed, and walk.
AUGUSTINE. (Tr. xvii. c. 7) Three distinct biddings. Rise, however, is not a command, but the conferring of the cure. Two commands were given upon his cure, take up thy bed, and walk.
CHRYSOSTOM. (Hom. xxxvi. 1, 2) Behold the richness of the Divine Wisdom. He not only heals, but bids him carry his bed also. This was to shew 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 cometh down, and troubleth the water, and he only cureth one each time; dost Thou, who art a mere man, think that Thou canst 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.
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.
CHRYSOSTOM. (Hom. xxxvii. 2) 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 unto him that was cured, It is the sabbath day, it is not lawful for thee to carry thy bed.
AUGUSTINE. (Tr. xvii. c. 10) 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 unto me, Take up thy bed, and walk: meaning, Why should not I receive a command, if I received a cure from Him?
CHRYSOSTOM. (Hom. xxxvii. 2) 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 offence 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 unto thee, Take up thy bed, and walk. They do not say, Who is it, who made thee whole? but only mention the offence. 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.
AUGUSTINE. (Tr. xvii. c. 1) 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. (Rev. 17:15.)
BEDE. (in v. cap. Joan.) It is fitly described as a sheep pool. By sheep are meant people, according to the passage, We are Thy people, and the sheep of Thy pasture. (Ps. 95:7)
AUGUSTINE. (Tr. xvii. c. 2) 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.
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.
AUGUSTINE. (Tr. xvii. c. 3) 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 have crucified the Lord of glory. (1 Cor. 11) 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 fulfils 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 neighbour, in order of performance. Take up thy bed, our Lord saith, meaning, When thou wert impotent, thy neighbour carried thee; now thou art made whole, carry thy neighbour. And walk; but whither, except to the Lord thy God.
BEDE. (c. v. num. 30) What mean the words, Arise, and walk; except that thou shouldest raise thyself from thy torpor and indolence, and study to advance in good works. Take up thy bed, i. e. thy neighbour by which thou art carried, and bear him patiently thyself.
AUGUSTINE. (Tr. xvii. c. 9) Carry him then with whom thou walkest, that thou mayest come to Him with Whom thou desirest 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.