Saint Frances of Rome, Religious

Waters. These waters are not to be understood literally, (for there were none such that flowed from the temple) but mystically of the baptism of Christ, and of his doctrine and his grace; the trees that grow on the banks are Christian virtues; the fishes are Christians, that spiritually live in and by these holy waters; the fishermen are the apostles, and apostolic preachers; the fenny places, where there is no health, are such as by being out of the Church are separated from these waters of life. (Challoner) --- It is not probable that real water or fishes were found, ver. 9. But this must be explained of the Church and of baptism, in a higher and more proper sense. (Worthington) --- Joel, (iii. 18.) before the captivity, and Zacharias, (xiv. 8.) after that event, speak of fountains as still to appear, and of course not in either temple, though Pilate made aqueducts for the purpose, (Josephus, Jewish Wars ii. 13.) which Tacitus, (An. v.) Maundrel, (p. 148.) and others mention. But the prophets allude not to them, but to Christ, the fountain of water springing up unto life eternal, John iv. 14., and vii. 38. (Calmet) --- Villalpand understands it of waters brought into the temple to wash the victims; but it seems to refer more to the grace and doctrine of Christ. (Menochius)

East. This gate was shut, and therefore he went out at the north gate. (Calmet)

The. Hebrew, "the east country," (Protestants; Haydock) or "the frontiers (Gelilah) eastward," by which some improperly suppose that one rivulet went to the sea of Galilee. --- And shall. Hebrew, "the sea of the going out," where the Jordan River empties itself into the Dead Sea; or, the second rivulet ran into the Mediterranean, Zacharias xiv. 8. But this passage relates to the Dead Sea alone, (ver. 18.) and Gelilah is a place near it, where the Israelites erected an altar of union, Josue xxii. 10. (Calmet) --- Healed. No fish can live in the sea of Sodom. (Solin xxxviii.) --- Yet, let the place be ever so noxious, this water shall cure it; (see 4 Kings ii. 19.; Calmet) which must be taken in a mystical sense. (Haydock)

First-fruits, or most excellent. (Haydock) --- St. John saw such (Worthington) a tree of life, Apocalypse xxii. (Haydock) --- The doctrine of the gospel, and the study of the sacred books, have the most salutary effects; while the very leaves, or the example of the saints, heal the soul. No more shall the deceitful fruits near Sodom be seen (Calmet) beautiful, but full of nothing but ashes. (Tacitus, An. v.) --- Where Christ instructs, a torrent of grace and glory is presently formed. Like the mustard seed growing into a large tree, in which the birds rest, its origin in mean; yet its progress is grand and astonishing.

1 Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward: for the forefront of the house stood toward the east, and the waters came down from under from the right side of the house, at the south side of the altar. 2 Then brought he me out of the way of the gate northward, and led me about the way without unto the utter gate by the way that looketh eastward; and, behold, there ran out waters on the right side. 3 And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; the waters were to the ankles. 4 Again he measured a thousand, and brought me through the waters; the waters were to the knees. Again he measured a thousand, and brought me through; the waters were to the loins. 5 Afterward he measured a thousand; and it was a river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be passed o

ver. 6 And he said unto me, Son of man, hast thou seen this? Then he brought me, and caused me to return to the brink of the ri

ver. 7 Now when I had returned, behold, at the bank of the river were very many trees on the one side and on the other. 8 Then said he unto me, These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. 9 And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh. 10 And it shall come to pass, that the fishers shall stand upon it from En-gedi even unto En-eglaim; they shall be a place to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many. 11 But the miry places thereof and the marishes thereof shall not be healed; they shall be given to salt. 12 And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.

This part of Ezekiel's vision must so necessarily have a mystical and spiritual meaning that thence we conclude the other parts of his vision have a mystical and spiritual meaning also; for it cannot be applied to the waters brought by pipes into the temple for the washing of the sacrifices, the keeping of the temple clean, and the carrying off of those waters, for that would be to turn this pleasant river into a sink or common sewer. That prophecy, Zech. xiv. 8 , may explain it, of living waters that shall go out from Jerusalem, half of them towards the former sea and half of them towards the hinder sea. And there is plainly a reference to this in St. John's vision of a pure river of water of life, Rev. xxii. 1 . That seems to represent the glory and joy which are grace perfected. This seems to represent the grace and joy which are glory begun. Most interpreters agree that these waters signify the gospel of Christ, which went forth from Jerusalem, and spread itself into the countries about, and the gifts and powers of the Holy Ghost which accompanied it, and by virtue of which it spread far and produced strange and blessed effects. Ezekiel had walked round the house again and again, and yet did not till now take notice of those waters; for God makes known his mind and will to his people, not all at once, but by degrees. Now observe,

I. The rise of these waters. He is not put to trace the streams to the fountain, but has the fountain-head first discovered to him ( v. 1 ): Waters issued out from the threshold of the house eastward, and from under the right side of the house, that is, the south side of the alter. And again ( v. 2 ), There ran out waters on the right side, signifying that from Zion should go forth the law and the word of the Lord from Jerusalem, Isa. ii. 3 . There it was that the Spirit was poured out upon the apostles, and endued them with the gift of tongues, that they might carry these waters to all nations. In the temple first they were to stand and preach the words of this life, Acts v. 20 . They must preach the gospel to all nations, but must begin at Jerusalem, Luke xxiv. 47 . But that is not all: Christ is the temple; he is the door; from him those living waters flow, out of his pierced side. It is the water that he gives us that is the well of water which springs up, John iv. 14 . And it is by believing in him that we receive from him rivers of living water; and this spoke he of the Spirit, John vii. 38, 39 . The original of these waters was not above-ground, but they sprang up from under the threshold; for the fountain of a believer's life is a mystery; it is hid with Christ in God, Col. iii. 3 . Some observe that they came forth on the right side of the house to intimate that gospel-blessings are right-hand blessings. It is also an encouragement to those who attend at Wisdom's gates, at the posts of her doors, who are willing to lie at the threshold of God's house, as David was, that they lie at the fountainhead of comfort and grace; the very entrance into God's word gives light and life, Ps. cxix. 130 . David speaks it to the praise of Zion, All my springs are in thee, Ps. lxxxvii. 7 . They came from the side of the altar, for it is in and by Jesus Christ, the great altar (who sanctifies our gifts to God), that God has blessed us with spiritual blessings in holy heavenly places. From God as the fountain, in him as the channel, flows the river which makes glad the city of our God, the holy place of the tabernacles of the Most High, Ps. xlvi. 4 . But observe how much the blessedness and joy of glorified saints in heaven exceed those of the best and happiest saints on earth; here the streams of our comfort arise from under the threshold; there they proceed from the throne the throne of God and of the Lamb, Rev. xxii. 1 .

II. The progress and increase of these waters: They went forth eastward ( v. 3 ), towards the east country ( v. 8 ), for so they were directed. The prophet and his guide followed the stream as it ran down from the holy mountains, and when they had followed it about a thousand cubits they went over across it, to try the depth of it, and it was to the ankles, v. 3 . Then they walked along on the bank of the river on the other side, a thousand cubits more, and then, to try the depth of it, they waded through it the second time, and it was up to their knees, v. 4 . They walked along by it a thousand cubits more, and then forded it the third time, and then it was up to their middle— the waters were to the loins. They then walked a thousand cubits further, and attempted to repass it the fourth time, but found it impracticable: The waters had risen, by the addition either of brooks that fell into it above ground or by springs under ground, so that they were waters to swim in, a river that could not be passed over, v. 5 . Note, 1. The waters of the sanctuary are running waters, as those of a river, not standing waters, as those of a pond. The gospel, when it was first preached, was still spreading further. Grace in the soul is still pressing forward; it is an active principle, plus ultra—onward still, till it comes to perfection. 2. They are increasing waters. This river, as it runs constantly, so the further it goes the fuller it grows. The gospel-church was very small in its beginnings, like a little purling brook; but by degrees it came to be to the ankles, to the knees: many were added to it daily, and the grain of mustard seed grew up to be a great tree. The gifts of the Spirit increase by being exercised, and grace, where it is true, is growing, like the light of the morning, which shines more and more to the perfect day. 3. It is good for us to follow these waters, and go along with them. Observe the progress of the gospel in the world; observe the process of the work of grace in the heart; attend the motions of the blessed Spirit, and walk after them, under a divine guidance, as Ezekiel here did. 4. It is good to be often searching into the things of God, and trying the depth of them, not only to look on the surface of those waters, but to go to the bottom of them as far as we can, to be often digging, often diving, into the mysteries of the kingdom of heaven, as those who covet to be intimately acquainted with those things. 5. If we search into the things of God, we shall find some things very plain and easy to be understood, as the waters that were but to the ankles, others more difficult, and which require a deeper search, as the water to the knees or the loins, and some quite beyond our reach, which we cannot penetrate into, or account for, but, despairing to find the bottom, must, as St. Paul, sit down at the brink, and adore the depth, Rom. xi. 33 . It has been often said that in the scripture, like these waters of the sanctuary, there are some places so shallow that a lamb may wade through them, and others so deep that an elephant may swim in them. And it is our wisdom, as the prophet here, to begin with that which is most easy, and get our hearts washed with those things before we proceed to that which is dark and hard to be understood; it is good to take our work before us.

III. The extent of this river: It issues towards the east country, but thence it either divide itself into several streams or fetches a compass, so that it goes down into the desert, and so goes into the sea, either into the dead sea, which lay south-east, or the sea of Tiberias, which lay north-east, or the great sea, which lay west, v. 8 . This was accomplished when the gospel was preached with success throughout all the regions of Judea and Samaria ( Acts viii. 1 ), and afterwards the nations about, nay, and those that lay most remote, even in the isles of the sea, were enlightened and leavened by it. The sound of it went forth to the end of the world; and the enemies of it could no more prevail to stop the progress of it than that of a mighty river.

IV. The healing virtue of this river. The waters of the sanctuary, wherever they come and have a free course, will be found a wonderful restorative. Being brought forth into the sea, the sulphureous lake of Sodom, that standing monument of divine vengeance, even those waters shall be healed ( v. 8 ), shall become sweet, and pleasant, and healthful. This intimates the wonderful and blessed change that the gospel would make, wheresoever it came in its power, as great change, in respect both of character and condition, as the turning of the dead sea into a fountain of gardens. When children of wrath became children of love, and those that were dead in trespasses and sins were made alive, then this was fulfilled. The gospel was as that salt which Elisha cast into the spring of the waters of Jericho, with which he healed them, 2 Kings ii. 20, 21 . Christ, coming into the world to be its physician, sent his gospel as the great medicine, the panpharmacon; there is in it a remedy for every malady. Nay, wherever these rivers come, they make things to live ( v. 9 ), both plants and animals; they are the water of life, Rev. xxii. 1 , 17 . Christ came, that we might have life and for that end he sends his gospel. Every thing shall live whither the river comes. The grace of God makes dead sinners alive and living saints lively; everything is made fruitful and flourishing by it. But its effect is according as it is received, and as the mind is prepared and disposed to receive it; for ( v. 11 ) with respect to the marshes and miry places thereof, that are settled in the mire of their own sinfulness, and will not be healed, or settled in the moisture of their own righteousness, and think they need no healing, their doom is, They shall not be healed; the same gospel which to others is a savour of life unto life shall to them be a savour of death unto death; they shall be given to salt, to perpetual barrenness, Deut. xxix. 23 . Those that will not be watered with the grace of God, and made fruitful, shall be abandoned to their own hearts' lusts, and left for ever unfruitful. He that is filthy, let him be filthy still. Never fruit grow on thee more for ever. They shall be given to salt, that is, to be monuments of divine justice, as Lot's wife that was turned into a pillar of salt, to season others.

V. The great plenty of fish that should be in this river. Every living moving thing shall be found here, shall live here ( v. 9 ), shall come on and prosper, shall be the best of the kind, and shall increase greatly; so that there shall be a very great multitude of fish, according to their kinds, as the fish of the great sea, exceedingly many. There shall be as great plenty of the river fish, and as vast shoals of them, as there is of salt-water fish, v. 10 . There shall be so great numbers of Christians in the church, and those multiplying like fishes in the rising generations and the dew of their youth. In the creation the waters brought forth the fish abundantly ( Gen. i. 20, 21 ), and they still live in and by the waters that produced them; so believers are begotten by the word of truth ( James i. 18 ), and born by it ( 1 Pet. i. 23 ), that river of God; by it they live, from it they have their maintenance and subsistence; in the waters of the sanctuary they are as in their element, out of them they are as fish upon dry ground; so David was when he thirsted and panted for God, for the living God. Where the fish are known to be in abundance, thither will the fishers flock, and there they will cast their nets; and therefore, to intimate the replenishing of these waters and their being made every way useful, it is here foretold that the fishers shall stand upon the banks of this river, from En-gedi, which lies on the border of the dead sea, to En-eglaim, another city, which joins to that sea, and all along shall spread their nets. The dead sea, which before was shunned as noisome and noxious, shall be frequented. Gospel-grace makes those persons and places which were unprofitable and good for nothing to become serviceable to God and man.

The happy fruit to the earth at large of God's dwelling with Israel in holy fellowship is that the blessing is no longer restricted to the one people and locality, but is to be diffused with comprehensive catholicity through the whole world. So the plant from the cedar of Lebanon is represented as gathering under its shelter "all fowl of every wing" ( Eze 17:23 ). Even the desert places of the earth shall be made fruitful by the healing waters of the Gospel (compare Is 35:1 ).

1. waters-- So Re 22:1 , represents "the water of life as proceeding out of the throne of God and of the Lamb." His throne was set up in the temple at Jerusalem ( Eze 43:7 ). Thence it is to flow over the earth ( Joe 3:18 ; Zec 13:1 ; 14:8 ). Messiah is the temple and the door; from His pierced side flow the living waters, ever increasing, both in the individual believer and in the heart. The fountains in the vicinity of Moriah suggested the image here. The waters flow eastward, that is, towards the Kedron, and thence towards the Jordan, and so along the Ghor into the Dead Sea. The main point in the picture is the rapid augmentation from a petty stream into a mighty river, not by the influx of side streams, but by its own self-supply from the sacred miraculous source in the temple [Henderson]. (Compare Psa 36:8 , 9 ; 46:4 ; Is 11:9 ; Ha 2:14 ). Searching into the things of God, we find some easy to understand, as the water up to the ankles; others more difficult, which require a deeper search, as the waters up to the knees or loins; others beyond our reach, of which we can only adore the depth ( Ro 11:33 ). The healing of the waters of the Dead Sea here answers to "there shall be no more curse" ( Re 22:3 ; compare Zec 14:11 ).

7. trees-- not merely one tree of life as in Paradise ( Ge 3:22 ), but many: to supply immortal food and medicine to the people of God, who themselves also become "trees of righteousness" ( Is 61:3 ) planted by the waters and ( Psa 1:3 ) bearing fruit unto holiness.

8. the desert-- or "plain," Hebrew, Arabah ( De 3:17 ; 4:49 ; Jos 3:16 ), which is the name still given to the valley of the Jordan and the plain south of the Dead Sea, and extending to the Elanitic gulf of the Red Sea.

the sea-- the Dead Sea. "The sea" noted as covering with its waters the guilty cities of the plain, Sodom and Gomorrah. In its bituminous waters no vegetable or animal life is said to be found. But now death is to give place to life in Judea, and throughout the world, as symbolized by the healing of these death-pervaded waters covering the doomed cities. Compare as to "the sea" in general, regarded as a symbol of the troubled powers of nature, disordered by the fall, henceforth to rage no more, Re 21:1 .

9. rivers-- in Hebrew, "two rivers." Hence Hebrew expositors think that the waters from the temple were divided into two branches, the one emptying itself into the eastern or Dead Sea, the other into the western or Mediterranean. So Zec 14:8 . However, though this probably is covertly implied in the Hebrew dual, the flowing of the waters into the Dead Sea only is expressed. Compare Eze 47:8 , "waters ... healed," which can apply only to it, not to the Mediterranean: also Eze 47:10 , "fish as the fish of the great sea"; the Dead Sea, when healed, containing fish, as the Mediterranean does.

12. Instead of the "vine of Sodom and grapes of Gomorrah" ( De 32:32 ), nauseous and unwholesome, trees of life-giving and life-restoring virtue shall bloom similar in properties to, and exceeding in number, the tree of life in Eden ( Re 2:7 ; 22:2, 14).

leaf ... not fade-- expressing not only the unfailing character of the heavenly medicine of the tree of life, but also that the graces of the believer (as a tree of righteousness), which are the leaves, and his deeds, which are the fruits that flow from those graces, are immortal ( Psa 1:3 ; Jr 17:8 ; Mt 10:42 ; 1Co 15:58 ).

new fruit-- literally, "firstlings," or first fruit. They are still, each month afresh, as it were, yielding their first-fruit [Fairbairn]. The first-born of a thing, in Hebrew idiom, means the chiefest. As Job 18:13 , "the first-born of death," that is, the most fatal death.

1. It is called, "A Psalm, to the end, for the sons of Korah, for things secret." Secret is it then; but He Himself, who in the place of Calvary was crucified, ye know, hath rent the veil, that the secrets of the temple might be discovered. Furthermore since the Cross of our Lord was a key, whereby things closed might be opened; let us trust that He will be with us, that these secrets may be revealed. What is said, "To the end," always ought to be understood of Christ. For "Christ is the end of the law for righteousness to every one that believeth." But The End He is called, not because He consumeth, but because He perfecteth. For ended call we the food which is eaten, and ended the coat which is woven, the former to consumption, the latter to perfection. Because then we have not where to go farther when we have come to Christ, Himself is called the end of our course. Nor ought we to think, that when we have come to Him, we ought to strive any further to come also to the Father. For this thought Philip also, when he said to Him, "Lord, show us the Father, and it sufficeth us." When he said, "It sufficeth us," he sought the end of satisfaction and perfection. Then said He, "Have I been so long time with you, and hast thou not known Me, Philip: he that hath seen Me, hath seen the Father." In Him then have we the Father, because He is in the Father, and the Father in Him, and He and His Father are One.

2. "Our God is a refuge and strength"

(ver. 1). There are some refuges wherein is no strength, whereto when any fleeth, he is more weakened than strengthened. Thou fleest, for example, to some one greater in the world, that thou mayest make thyself a powerful friend; this seemeth to thee a refuge. Yet so great are this world's uncertainties, and so frequent grow the ruins of the powerful day by day, that when to such refuge thou art come, thou beginnest to fear more than ever therein....Our refuge is not such, but our refuge is strength. When thither we have fled, we shall be firm.

3. "A helper in tribulations, which find us out too much." Tribulations are many, and in every tribulation unto God must we flee; whether it be a tribulation in our estate, or in our body's health, or about the peril of those dearest to us, or any other thing necessary to the sustaining of this life, refuge ought there to be none at all to a Christian man, other than his Saviour, other than his God, to whom when he has fled, he is strong. For he will not in himself be strong, nor will he to himself be strength, but He will be his strength, who has become his refuge. But, dearly beloved, among all tribulations of the human soul is no greater tribulation than the consciousness of sin. For if there be no wound herein, and that be sound within man which is called conscience, wherever else he may suffer tribulation, thither will he flee, and there find God....Ye see, dearly beloved, when trees are cut down and proved by the carpenters, sometimes in the surface they seem as though injured and rotten; but the carpenter looks into the inner marrow as it were of the tree, and if within he find the wood sound, he promises that it will last in a building; nor will he be very anxious about the injured surface, when that which is within he declares sound. Furthermore, to man anything more inward than conscience is not found; what then profits it, if what is without is sound, and the marrow of conscience has become rotton? These are close and vehement overmuch, and as this Psalm saith, too great tribulations; yet even in these the Lord hath become a helper by forgiving sin. For the consciences of the ungodly hateth nothing save indulgence; for if one saith he hath great tribulations, being a confessed debtor to the treasury, when he beholdeth the narrowness of his estate, and seeth that he cannot be solvent; if on account of the distrainers every year hanging over him, he saith that he suffereth great tribulations, and doth not breathe freely except in hope of indulgence, and that in things earthly; how much more the debtor of penalties out of the abundance of sins: when shall he pay what he owes out of his evil conscience, when if he pay, he perisheth? For to pay this debt, is to undergo the penalties. Remaineth then that of His indulgence, we may be secure, yet so that, indulgence received, we return not again to contract debts....

4. Now then, such security received, what say they? "Therefore will not we fear, when the earth shall be confounded"

(ver. 2). Just before anxious, suddenly secure; out of too great tribulations set in great tranquillity. For in them Christ was sleeping, therefore were they tossed: Christ awoke (as but now we heard out of the Gospel), He commanded the winds, and they were still. Since Christ is in each man's heart by faith, it is signified to us, that his heart as a ship in this world's tempest is tossed, who forgetteth his faith: as though Christ sleeping it is tossed, but Christ awaking cometh tranquillity. Nay, the Lord Himself, what said He? "Where is your faith?" Christ aroused, aroused up faith, that what had been done in the ship, might be done in their hearts. "A helper in tribulations, which found us out too much." He caused that therein should be great tranquillity.

5. See what tranquillity: "Therefore will not we fear when the earth shall be confounded, and the mountains shall be carried into the heart of the sea." Then we shall find not fear. Let us seek mountains carried, and if we can find, it is manifest that this is our security. The Lord truly said to His disciples, "If ye have faith as a grain of mustard seed, ye shall say to this mountain, Be Thou removed, and be Thou cast into the sea, and it shall be done." Haply "to this mountain," He said of Himself; for He is called a Mountain: "It shall come to pass in the last days, that the mountain of the Lord shall be manifest." But this Mountain is placed above other mountains; because the Apostles also are mountains, supporting this Mountain. Therefore followeth, "In the last days the Mountain of the Lord shall be manifest, established in the top of the mountains." Therefore passeth It the tops of all mountains, and on the top of all mountains is It placed; because the mountains are preaching The Mountain. But the sea signifieth this world, in comparison of which sea, like earth seemed the nation of the Jews. For it was not covered over with the bitterness of idolatry, but, like dry land, was surrounded with the bitterness of the Gentiles as with sea. It was to be, that the earth be confounded, that is, that nation of the Jews; and that the mountains be carried into the heart of the sea, that is, first that great Mountain established in the top of the mountains. For He deserted the nation of the Jews, and came among the Gentiles. He was carried from the earth into the sea. Who carrying Him? The Apostles, to whom He had said, "If ye have faith as a grain of mustard seed, ye shall say to this mountain, Be thou removed, and be thou cast into the sea, and it shall be done:" that is, through your most faithful preaching it shall come to pass, that this mountain, that is, I Myself, be preached among the Gentiles, be glorified among the Gentiles, be acknowledged among the Gentiles, and that be fulfilled which was predicted of Me, "A people whom I have not known shall serve Me." ...

6. "The waters thereof roared, and were troubled"

(ver. 4). When the mountains shake, when the sea rages, God deserteth not His City, by the streams of the river. What are these streams of the river? That overflowing of the Holy Spirit, of which the Lord said, "If any man thirst, let him come unto Me, and drink. He that believeth on Me, out of his bosom shall flow rivers of living water." These rivers then flowed out of the bosom of Paul, Peter, John, the other Apostles, the other faithful Evangelists. Since these rivers flowed from one river, many "streams of the river make glad the City of God." For that ye might know this to be said of the Holy Spirit, in the same Gospel next said the Evangelist, "But this spake He of the Spirit, which they that were to believe on Him should receive. For the Holy Ghost was not yet given, because that Jesus was not yet glorified." Jesus being glorified after His Resurrection, glorified after His Ascension, on the day of Pentecost came the Holy Spirit, and filled the believers, who spake with tongues, and began to preach the Gospel to the Gentiles. Hence was the City of God made glad, while the sea was troubled by the roaring of its waters, while the mountains were confounded, asking what they should do, how drive out the new doctrine, how root out the race of Christians from the earth. Against whom? Against the streams of the river making glad the City of God. For thereby showed He of what river He spake; that He signified the Holy Spirit, by "the streams of the river make glad the City of God." And what follows? "The Most High hath sanctified His tabernacle:" since then there followeth the mention of Sanctification, it is manifest that these streams of the river are to be understood of the Holy Spirit, by whom is sanctified every godly soul believing in Christ, that it may be made a citizen of the City of God.

8. "God is in the midst of her: she shall not be moved"

(ver. 5). Let the sea rage, the mountains shake; "God is in the midst of her: she shall not be moved." What is, "in the midst of her"? That God stands in any one place, and they surround Him who believe in Him? Then is God circumscribed by place; and broad that which surroundeth, narrow that which is surrounded? God forbid. No such thing imagine of God, who is contained in no place, whose seat is the conscience of the godly: and so is God's seat in the hearts of men, that if man fall from God, God in Himself abideth, not falleth like one not finding where to be. For rather doth He lift up thee, that thou mayest be in Him, than so lean upon thee, as if thou withdraw thyself, to fall. Himself if He withdraw, fall wilt thou: thyself if thou withdraw, fall will not He. What then is, "God is in the midst of her"? It signifieth that God is equal to all, and accepteth not persons. For as that which is in the middle has equal distances to all the boundaries, so God is said to be in the middle, because He consulteth equally for all. "God is in the midst of her: she shall not be moved." Wherefore shall she not be moved? Because God is in the midst of her. He is "the Helper in tribulations that have found us out too much. God shall help her with His Countenance." What is, "with His Countenance"? With manifestation of Himself. How manifests God Himself, so as that we see His Countenance? I have already told you; ye have learned God's Presence; we have learned it through His works. When from Him we receive any help so that we cannot at all doubt that it was granted to us by the Lord, then God's Countenance is with us.

9. "The heathen are troubled"

(ver. 7). Not any man, not any power, not, in short, Angel, or any creature either earthly or heavenly, but "the Lord of Hosts is with us; the God of Jacob is our taker up." He who sent Angels, came after Angels, came that Angels might serve Him, came that men He might make equal to Angels. Mighty Grace! If God be for us, who can be against us? "The Lord of Hosts is with us." What Lord of Hosts is with us? "If" (I say) "God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all; how hath He not with Him also freely given us all things." Therefore be we secure, in tranquillity of heart nourish we a good conscience with the Bread of the Lord. "The Lord of Hosts is with us; the God of Jacob is our taker up." However great be thy infirmity, see who taketh thee up. One is sick, a physician is called to him. His own taken-up, the Physician calleth the sick man. Who hath taken him up? Even He. A great hope of salvation; a great Physician hath taken him up. What Physician? Every Physician save He is man: every Physician who cometh to a sick man, another day can be made sick, beside Him. "The God of Jacob is our taker up." Make thyself altogether as a little child, such as are taken up by their parents. For those not taken up, are exposed; those taken up are nursed. Thinkest thou God hath so taken thee up, as when an infant thy mother took thee up? Not so, but to eternity. For thy voice is in that Psalm, "My father and my mother forsake me, but the Lord hath taken me up."

11. "Come and see the works of the Lord"

(ver. 8). Now of this taking up, what hath the Lord done? Consider the whole world, come and see. For if thou comest not, thou seest not; if thou seest not, thou believest not; if thou believest not, thou standest afar off: if thou believest thou comest, if thou believest thou seest. For how came we to that mountain? Not on foot? Is it by ship? Is it on the wing? Is it on horses? For all that pertain to space and place, be not concerned, trouble not thyself, He cometh to thee. For out of a small stone He hath grown, and become a great mountain, so that He hath filled all the face of the earth. Why then wouldest thou by land come to Him, who filleth all lands? Lo, He hath already come: watch thou. By growing He waketh even sleepers; if yet there is not in them so deep sleep, as that they be hardened even against the mountain coming; but they hear, "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light." For it was a great thing for the Jews to see the stone. For the stone was yet small: and small they deservedly despised it, and despising they stumbled, and stumbling they were broken; remains that they be ground to powder. For so was it said of the stone, "Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder." It is one thing to be broken, another to be ground to powder. To be broken is less than to be ground to powder: but none grindeth He coming exalted, save whom He brake lying low. For now before His coming He lay low before the Jews, and they stumbled at Him, and were broken; hereafter shall He come in His Judgment, glorious and exalted, great and powerful, not weak to be judged, but strong to judge, and grind to powder those who were broken stumbling at Him. For "A stone of stumbling and a rock of offence," is He to them that believe not. Therefore, brethren, no wonder if the Jews acknowledged not Him, whom as a small stone lying before their feet they despised. They are to be wondered at, who even now so great a mountain will not acknowledge. The Jews at a small stone by not seeing stumbled; the heretics stumble at a mountain. For now that stone hath grown, now say we unto them, Lo, now is fulfilled the prophecy of Daniel, "The stone that was small became a great mountain, and filled the whole earth." Wherefore stumble ye at Him, and go not rather up to Him? Who is so blind as to stumble at a mountain? Came He to thee that thou shouldest have whereat to stumble, and not have whereto to go up? "Come ye, and let us go up to the mountain of the Lord." Isaiah saith this: "Come ye, and let us go up." What is, "Come ye, and let us go up"? "Come ye," is, Believe ye. "Let us go up," is, Let us profit. But they will neither come, nor go up, nor believe, nor profit. They bark against the mountain. Even now by so often stumbling on Him they are broken, and will not go up, choosing always to stumble. Say we to them, "Come ye, and see the works of the Lord:" what "prodigies He hath set forth through the earth." Prodigies are called, because they portend something, those signs of miracles which were done when the world believed. And what thereafter came to pass, and what did they portend?

12. "He maketh wars to cease unto the end of the earth"

Troubles. Those of English Catholics have been very great; yet they increase. (Worthington)

Steam. Jerusalem was surrounded by placid streams, which are here opposed to the great waters, as in Isaias viii. 6. The Church, after persecution, is restored to peace, and adorned with all graces. (Calmet) --- Tabernacle. This is the source of our joy, Apocalypse xxi., (Menochius) and xxii. 1., and Ezechiel xlvii. 1. --- The advantages of the virtuous, both here and in heaven, are great. (Berthier)

1 God is our refuge and strength, a very present help in trouble. 2 Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; 3 Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah. 4 There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High. 5 God is in the midst of her; she shall not be moved: God shall help her, and that right early.

The psalmist here teaches us by his own example.

I. To triumph in God, and his relation to us and presence with us, especially when we have had some fresh experiences of his appearing in our behalf ( v. 1 ): God is our refuge and strength; we have found him so, he has engaged to be so, and he ever will be so. Are we pursued? God is our refuge to whom we may flee, and in whom we may be safe and think ourselves so; secure upon good grounds, Prov. xviii. 10 . Are we oppressed by troubles? Have we work to do and enemies to grapple with? God is our strength, to bear us up under our burdens, to fit us for all our services and sufferings; he will by his grace put strength into us, and on him we may stay ourselves. Are we in distress? He is a help, to do all that for us which we need, a present help, a help found (so the word is), one whom we have found to be so, a help on which we may write Probatum est—It is tried, as Christ is called a tried stone, Isa. xxviii. 16 . Or, a help at hand, one that never is to seek for, but that is always near. Or, a help sufficient, a help accommodated to every case and exigence; whatever it is, he is a very present help; we cannot desire a better help, nor shall ever find the like in any creature.

II. To triumph over the greatest dangers: God is our strength and our help, a God all-sufficient to us; therefore will not we fear. Those that with a holy reverence fear God need not with any amazement to be afraid of the power of hell or earth. If God be for us, who can be against us; to do us any harm? It is our duty, it is our privilege, to be thus fearless; it is an evidence of a clear conscience, of an honest heart, and of a lively faith in God and his providence and promise: " We will not fear, though the earth be removed, though all our creature-confidences fail us and sink us; nay, though that which should support us threaten to swallow us up, as the earth did Korah," for whose sons this psalm was penned, and, some think, by them; yet while we keep close to God, and have him for us, we will not fear, for we have no cause to fear;

6 The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted. 7 The Lord of hosts is with us; the God of Jacob is our refuge. Selah. 8 Come, behold the works of the Lord , what desolations he hath made in the earth. 9 He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire. 10 Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth. 11 The Lord of hosts is with us; the God of Jacob is our refuge. Selah.

These verses give glory to God both as King of nations and as King of saints.

I. As King of nations, ruling the world by his power and providence, and overruling all the affairs of the children of men to his own glory; he does according to his will among the inhabitants of the earth, and none may say, What doest thou? 1. He checks the rage and breaks the power of the nations that oppose him and his interests in the world ( v. 6 ): The heathen raged at David's coming to the throne, and at the setting up of the kingdom of the Son of David; compare Ps. ii. 1, 2 . The kingdoms were moved with indignation, and rose in a tumultuous furious manner to oppose it; but God uttered his voice, spoke to them in his wrath, and they were moved in another sense, they were struck into confusion and consternation, put into disorder, and all their measures broken; the earth itself melted under them, so that they found no firm footing; their earthly hearts failed them for fear, and dissolved like snow before the sun. Such a melting of the spirits of the enemies is described, Judg. v. 4, 5 ; and see Luke xxi. 25, 26 . 2. When he pleases to draw his sword, and give it commission, he can make great havoc among the nations and lay all waste ( v. 8 ): Come, behold the works of the Lord; they are to be observed ( Ps. lxvi. 5 ), and to be sought out, Ps. cxi. 2 . All the operations of Providence must be considered as the works of the Lord, and his attributes and purposes must be taken notice of in them. Particularly take notice of the desolations he has made in the earth, among the enemies of his church, who thought to lay the land of Israel desolate. The destruction they designed to bring upon the church has been turned upon themselves. War is a tragedy which commonly destroys the stage it is acted on; David carried the war into the enemies' country; and O what desolations did it make there! Cities were burnt, countries laid waste, and armies of men cut off and laid in heaps upon heaps. Come and see the effects of desolating judgments, and stand in awe of God; say, How terrible art thou in thy works! Ps. lxvi. 3 . Let all that oppose him see this with terror, and expect the same cup of trembling to be put into their hands; let all that fear him and trust in him see it with pleasure, and not be afraid of the most formidable powers armed against the church. Let them gird themselves, but they shall be broken to pieces. 3. When he pleases to sheathe his sword, he puts an end to the wars of the nations and crowns them with peace, v. 9 . War and peace depend on his word and will, as much as storms and calms at sea do, Ps. cvii. 25 , 29 . He makes wars to cease unto the end of the earth, sometimes in pity to the nations, that they may have a breathing-time, when, by long wars with each other, they have run themselves out of breadth. Both sides perhaps are weary of the war, and willing to let it fall; expedients are found out for accommodation; martial princes are removed, and peace-makers set in their room; and then the bow is broken by consent, the spear cut asunder and turned into a pruning-hook, the sword beaten into a ploughshare, and the chariots of war are burned, there being no more occasion for them; or, rather, it may be meant of what he does, at other times, in favour of his own people. He makes those wars to cease that were waged against them and designed for their ruin. He breaks the enemies' bow that was drawn against them. No weapon formed against Zion shall prosper, Isa. liv. 17 . The total destruction of Gog and Magog is prophetically described by the burning of their weapons of war ( Ezek. xxxix. 9, 10 ), which intimates likewise the church's perfect security and assurance of lasting peace, which made it needless to lay up those weapons of war for their own service. The bringing of a long war to a good issue is a work of the Lord, which we ought to behold with wonder and thankfulness.

II. As King of saints, and as such we must own that great and marvellous are his works, Rev. xv. 3 . He does and will do great things,

1. For his own glory ( v. 10 ): Be still, and know that I am God. (1.) Let his enemies be still, and threaten no more, but know it, to their terror, that he is God, one infinitely above them, and that will certainly be too hard for them; let them rage no more, for it is all in vain: he that sits in heaven, laughs at them; and, in spite of all their impotent malice against his name and honour, he will be exalted among the heathen and not merely among his own people, he will be exalted in the earth and not merely in the church. Men will set up themselves, will have their own way and do their own will; but let them know that God will be exalted, he will have his way will do his own will, will glorify his own name, and wherein they deal proudly he will be above them, and make them know that he is so. (2.) Let his own people be still; let them be calm and sedate, and tremble no more, but know, to their comfort, that the Lord is God, he is God alone, and will be exalted above the heathen; let him alone to maintain his honour, to fulfil his own counsels and to support his own interest in the world. Though we be depressed, yet let us not be dejected, for we are sure that God will be exalted, and that may satisfy us; he will work for his great name, and then no matter what becomes of our little names. When we pray, Father, glorify thy name, we ought to exercise faith upon the answer given to that prayer when Christ himself prayed it, I have both glorified it and I will glorify it yet again. Amen, Lord, so be it.

2. For his people's safety and protection. He triumphs in the former: I will be exalted; they triumph in this, v. 7 and again v. 11 . It is the burden of the song, " The Lord of hosts is with us; he is on our side, he takes our part, is present with us and president over us; the God of Jacob is our refuge, to whom we may flee, and in whom we may confide and be sure of safety." Let all believers triumph in this. (1.) They have the presence of a God of power, of all power: The Lord of hosts is with us. God is the Lord of hosts, for he has all the creatures which are called the hosts of heaven and earth at his beck and command, and he makes what use he pleases of them, as the instruments either of his justice or of his mercy. This sovereign Lord is with us, sides with us, acts with us, and has promised he will never leave us. Hosts may be against us, but we need not fear them if the Lord of hosts be with us. (2.) They are under the protection of a God in covenant, who not only is able to help them, but is engaged in honour and faithfulness to help them. He is the God of Jacob, not only Jacob the person, but Jacob the people; nay, and of all praying people, the spiritual seed of wrestling Jacob; and he is our refuge, by whom we are sheltered and in whom we are satisfied, who by his providence secures our welfare when without are fightings, and who by his grace quiets our minds, and establishes them, when within are fears. The Lord of hosts, the God of Jacob, has been, is, and will be with us—has been, is and will be our refuge: the original includes all; and well may Selah be added to it. Mark this, and take the comfort of it, and say, If God be for us, who can be against us?

2-3. The most violent civil commotions are illustrated by the greatest physical commotions.

5. right early-- literally, "at the turn of morning," or change from night to day, a critical time ( Psa 30:5 ; compare Is 37:36 ).

6. (Compare Psa 46:2 ).

earth melted-- all powers dissolved by His mere word ( Psa 75:3 ; Ho 2:22 ).

8. what desolations-- literally, "who hath put desolations," destroying our enemies.

9. The usual weapons of war ( Psa 7:12 ), as well as those using them, are brought to an end.

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 day 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 said to him, Will you 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 steps down before me.8. Jesus said to him, Rise, take up your 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 to him that was cured, It is the sabbath day: it is not lawful for you to carry your bed.11. He answered them, He that made me whole, the same said to me, Take up your bed, and walk.12. Then asked they him, What man is that which said to you, Take up your 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.

After the miracle in Galilee, He returns to Jerusalem: After this there was a feast of the Jews, and Jesus went up to Jerusalem.

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.

The pool by the sheep-market, is the place where the priest washed the animals that were going to be sacrificed.

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.

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.

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.

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.

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.

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.

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.

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?

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.

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.

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.

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.

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. 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.

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.

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.

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. The man departed, and told the Jews that it was Jesus, which had made him whole.16. And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.17. But Jesus answered them, My Father works hitherto, and I work.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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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. Augustine: i.e. not in the secondary sense in which it is true of all of us, but as implying equality. For we all of us say to God, Our Father, Which art in heaven. And the Jews say, You are our Father. They were not angry then because He called God His Father, but because He called Him so in a sense different from men.

The words, My Father works hitherto, and I work, suppose Him to be equal to the Father. This being understood, it followed from the Father’s working, that the Son worked: inasmuch as the Father does nothing without the Son.

Those however who are not well-disposed to this doctrine, do not admit that Christ made Himself equal to the Father, but only that the Jews thought He did. But let us consider what has gone before. That the Jews persecuted Christ, and that He broke the sabbath, and said that God was His Father, is unquestionably true. That which immediately follows then from these premises, viz. His making Himself equal with God, is true also.

The Evangelist here explains why the Jews wished to kill Him.

And again, had it been that our Lord Himself did not mean this, but that the Jews misunderstood Him, He would not have overlooked their mistake. Nor would the Evangelist have omitted to remark upon it, as he does upon our Lord’s speech, Destroy this temple.

The Jews however did not understand from our Lord that he was the Son of God, but only that He was equal with God; though Christ gave this as the result of His being the Son of God. It is from not seeing this, while they saw at the same time that equality was asserted, that they charged Him with making Himself equal with God: the truth being, that He did not make Himself equal, but the Father had begotten Him equal.

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? (St. John Chrysostom) --- But he answers: The same who healed me: Why should I not receive orders from him from whom I have received my health? (St. Augustine) --- By the festival, mentioned in ver. 1, is generally understood the Passover; and this was the second from the commencement of Christ's ministry. St. Matthew calls it by this name, chap. xxvi. 5; St. Mark, Chap. xiv. 2. and xv. 6; and St. Luke, Chap. xxiii. 17. For the first Passover, see above, John ii. 13; for the third, John vi. 4; for the fourth and last, Matthew xxvi. 17. The first three are only mentioned by St. John, the fourth by all the evangelists.

Now there is at Jerusalem a pond, called Probatica.[1] 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. (Witham) --- The word Greek: probaton, signifies a sheep. This pond is therefore called Probatica, because there the priests washed the sacrifices. (St. Augustine) --- 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)

Probatica piscina: some Greek copies, Greek: probatike kolumbetra. But in the common copies, Greek: epi te probatike kolumbetra, i.e. prope piscinam, &c. Greek: Kolumbetra signifies lavacrum. See Legh's Crit. Sacra.

And an angel of the Lord.[2] 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? (Witham) --- 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. (Haydock)

Angelus Domini. The word Greek: kuriou, Domini is found in several of the best Greek manuscripts though wanting in others. But that the cure was miraculous, see St. John Chrysostom, Greek: om. ls. p. 207, tom. viii. Greek: Aggelos iatiken enetikei dunamin. St. Ambrose, lib. de initandis, chap. iv. St. Augustine (trac. xvii. in Joan.) credas hoc Angelica virtute ficri solere. St. Cyril on this place, Angeli descendentes de cœlo piscinæ aquam turbabant.

Infirmity. The Greek, astheneia, signifies in its radical interpretation, a loss of strength: in this place it seems to denote a confirmed palsy.

Wilt thou be made whole? No doubt but the poor man desired nothing more. Christ put this question, to raise him to a lively faith and hope. (Witham)

Arise, take up thy bed, and walk. The man found himself healed at that very moment, and did as he was ordered, though it was the sabbath-day. The Jews blamed him for it: he told them, that he who had healed him, bade him do so. And who it was he knew not, till Jesus finding him in the temple, said to him: (ver. 14.) Sin no more, lest some worse thing happen to thee. Upon this he went, not out of malice, but out of gratitude, and told the Jews that Jesus had cured him. (Witham)

Sin no more, &c. By these words our Saviour shews, that his infirmity was sent in punishment of his sins. When our souls are covered with the leprosy of sin, we are frequently insensible of our misfortune; whereas, as soon as the body is attacked with sickness, though ever so inconsiderable, we are not to be pacified till the physician has been consulted, and some remedy applied to remove, if possible, the complaint. (St. John Chrysostom, hom. xxxvii. in Joan.) --- Men are astonished that God, for so short a pleasure as is found in the perpetration of sin, should have decreed an everlasting punishment in the fire of hell; for they say, Shall I be punished for ever, for having indulged a sinful thought for a single moment? But their astonishment will cease, when they consider that punishments are not inflicted on sins in proportion to the length of time that was spent in their perpetration, but that they are proportioned to their malice. Now the malice of sin being infinite, aimed against the infinite majesty and infinity sanctity of God, the punishment, to be any ways commensurate, must be infinite. If, therefore, the sinner dies charged with the infinite debt of mortal sin unrepented of, as the time of mercy and repentance finishes with the present life, the sin must necessarily remain, God's hatred for sin must necessarily remain, and the punishment justly inflicted must necessarily continue. (Haydock) --- These words are applicable to every penitent sinner, when he returns from the tribunal of confession, and shew how careful he ought to be not to relapse into his former sins. "For he who after pardon sins again, is unworthy of mercy; who being cured, makes himself sick again, and who being cleansed, defiles himself again." (Tom. ii. St. John Chrysostom, de lapsu prim. hom.)

1-47

CHAPTER 5

After these things, &c. Observe, John here omits many things which Christ did in Galilee, but which Matthew records from the 4th to the 12th chapter of his Gospel. For what Matthew relates in his 12th chapter concerning the disciples plucking the ears of corn took place after the following feast, as will appear presently.

A feast. SS. Chrysostom, Cyril, and others think that this was the Feast of Pentecost. With more probability, S. Irenæus (lib. 2, c. 39), Ruperti, and others, think it was the Passover. They show this (1.) Because in chap. iv.,

Ver. 2.Now there is . . . sheep-market: Vulgate, Probatica. The pool took its name both because it was nigh the gate adjacent to the Temple, through which the flocks of sheep for the sacrifices were driven, and also because the sheep, which were offered to God every morning and evening in the Temple, were there gathered together and washed.

A pool: i.e. a place which contained fishes, or at least might have held them. The Greek is κολυμβήθζα, a place to swim in, because fishes, or even men, might swim in it. The Vulgate has piscina. This poo1 was constructed by Solomon for the service of the Temple; hence it is called by Josephus (Bell. Jud 6: 6) Solomon's Pool. In it the Nethinims washed the victims which they handed over to the priests to be offered in the Temple.

Some Greek codices instead of pool read πύλη, a Porch, or gate, but S. Chrysostom, Theophylact, Cyril, Euthymius, S. Jerome, and others passim, read κολυμβήθζα, i.e., a pool. The Syriac has a baptistery, or font.

Bethsaida: so read the Vulgate, and among the Greeks SS. Chrysostom and Cyril. And appositely, for Bethsaida means in Hebrew a house, i.e., a place of hunting, or fishing. And this is the signification of the Greek κολυμβήθζα, a place for fish to swim in. The Greek MSS., however, read Вηθεσδὰ: so also S. Jerome (loc. Hebræis). Bethesda means in Hebrew a place of pouring forth, because the rain from the roofs of the houses, and streams of water from aqueducts, flowed into it. The Syriac has Bethchesda, or house of mercy, from the Hebrew חסד, chesed, mercy, because there God showed His mercy to the miserable sick whom He healed; or else because righteous men relieved with their alms the sick poor who lay there.

Having five porches, or porticoes: these porches or porticoes were places covered above, but open below, either for walking, or taking rest in, that sick persons might rest in them secure from rain, or the heat of the sun, and immediately step out of them into the pool when its angel moved the water.

Ver. 3.In them . . . languishing people (Vulg.); Greek, α̉σθενόντων; Eng. Ver. sick folk; withered (Vulg.) aridorum, dry, i.e., whose arm, or hand, or foot, or some other limb, was lifeless.

An angel of the Lord; either Raphael, or some other. Raphael, who presides over bodily healing, is so called from the Hebrew, which signifies the medicine, or physician of God. Whence he cured Tobit of his blindness.

According to a time (Vulg.), i.e., at a certain time determined by God, or the angel, but unknown to men. Wherefore what Tertullian and Cyril say does not seem to be correct, that it was only once in the year, namely, at Pentecost, that the angel went down into the pool. For if so, the sick folk would not have lain beside it (for so long a time), but would have waited at home until Pentecost was close at hand. As Euthymius says, "By speaking of a stated time, he showed that the miracle was not continually taking place, but at certain times, unknown indeed to men, though often, as I think, in the course of the year."

The water was moved (Vulg.); Greek, ε̉ταζάσσετο ύδω̃ζ, i.e. he disturbed or troubled the water. "The sound of moving signified that angels were present to sanctify the water," says S. Cyril. "The water was moved in order to show that the angel had descended," says S. Ambrose.

And he that first went down, &c. In order to show the value of labour and diligence, and that we ought to be swift and active to take God's benefits. Thus it was necessary for him who would gather the manna to rise at dawn, for when the sun was risen it melted, "that it might be made known unto all that it was needful to prevent the rising of the sun for Thy blessing, and to worship Thee at the dawning of the day" (Wis 6:28). For God gives His gifts to the watchful and earnest, not to the slow and sleepy. Thus in the race only he who excels the rest receives the prize (1Co_9:24).

You will ask why, after the troubling of the water, as it is in the Greek, only he who first stepped in after the troubling was healed? I answer, that the literal reason was to show that this power of healing did not proceed from any natural virtue of the water, but from the moving of the angel, and the command of God. This moving of the angel did not impress any physical power or quality upon the water to heal any disease, but it was a sign of the Divine power and working, which were about to heal that sick person who had previously, by his own diligence, stirred up himself, and had, gone down into the water that he might there receive the miraculous blessing of God. This moving, therefore, was an invitation to the sick to receive healing in the troubled water.

Appositely indeed did the angel make use of this sign of motion, because, whilst it was being moved, the virtue of the water became lively and efficacious. For life consists in motion, death in quietude and torpor.

Tropologically, the reason was to signify that the sinner, when he is converted and healed by God, is wont to be troubled and agitated in his conscience by various emotions of fear, shame, and hope. For by these God moves a man to repentance and contrition, that he may thereby be healed, as the Council of Trent teaches.

0f whatsoever disease. From hence it is plain that the healing virtue of this pool did not proceed from the victims which were washed in it, nor from wood lying at the bottom, of which the cross of Christ was afterwards made, as some have supposed, but was supernatural and miraculous. For God wished to bestow this benefit upon believing people about the time of Christ's coming (for there is no mention of it in the Old Testament), in order that Christ thus healing a sick man might show that He was God, who had given this property to the pool, and therefore that He without it could heal the sick. Wherefore it would seem that this gift was taken away from the ungrateful Jews when they killed Christ, for we find no subsequent mention of it. As Tertullian says (cont. Jud., c. 13), "The pool of Bethsaida, which, to the coming of Christ, healed the sicknesses of Israel, afterwards ceased from bestowing its benefits through their persevering fury."

Allegorically, God willed that this pool should be a token of His Passion and His Baptism. For as the angel descended into the water, so Christ went down to His Passion and torments; and in them, as in water, He was immersed and buried. And as the pool was red with the blood of the victims which were washed in it, so was Christ ruddy, and stained with His own blood (Isa_63:2), that by the merit of His blood He might cause baptism (wherefore the Syriac here translates baptistery), in whose water believers are washed, to heal all spiritual infirmities. So Tertullian (de Baptismo, c. 5), S. Ambrose (de Spir. Sc., lib. 1, c. 7), and S. Chrysostom. The latter says, "For when God wished to instruct us in the belief of baptism now nigh at hand, He drove away not only pollutions, but diseases by means of water: for the nearer the images and figures were to the truth, they were more illustrious than the ancient figures." And S. Austin says, "To descend into the troubled water is humbly to believe in the Lord's Passion. There one was healed to signify unity. Whosoever came afterwards was not healed, because whoso is outside of unity cannot be healed."

Ver. 5.A man having an infirmity: Greek and Vulgate.  S. Chrysostom and others say that this sick man was a paralytic.

Tropologically, this infirm man represents one who has grown old in a course of sin: who lies without strength in habits of vice, and is without any power to do good. For as palsy dissolves the bonds which knit the limbs together, so does a habit of sin enervate and dissolve the strength of the soul, so that men cannot arise out of it, and resist it, unless they are raised and strengthened by the mighty grace of God. Hence it is plain that such a palsy as this was naturally incurable; and we see that for thirty-eight years it could not be healed by any skill. Christ therefore took upon Himself to heal this palsy rather than the diseases of the other sick who were there, in order to show forth both His Almighty power and His infinite mercy. This was why Christ determined to heal Paul, who was labouring even beyond the rest of the incredulous and impious Jews under the worst spiritual disease of unbelief, as he himself shows us in the beginning of his 1st Epistle to Timothy. As S. Austin says, "The great Physician descended from heaven because one who was sick unto death lay on the earth." On the symbolical meaning of the thirty-eight years see S. Augustine in loc., where he says, amongst other things, that it was the symbol of weakness, as forty is the symbol of healing and perfection. "If therefore," he says, "the number forty has the perfection of the Law, and the Law is not fulfilled except by the twofold precept of charity, what wonder that he was sick, who lacked two of the forty?" The twofold love, viz., of God and his neighbour, was lacking.

Ver. 6.When Jesus saw, &c. Christ knew well that he had a desire to be healed, but He asked the question - 1. To afford the sick man an opportunity for conversation, and from thence of being healed. As S. Cyril says, "Herein was a great proof of the compassion of Christ, that He did not (always) wait for the entreaties of those who were sick, but prevented them by His mercy."

2. That He might sharpen the man's attention to the instantaneous character of the miracle, and so to the words and deeds of Christ. From all these He might know with certainty that he was healed, not by the pool, nor by medicine, but by Christ alone, who was superior to all the virtue of the pool, or of medicine, and so might believe in Him as a prophet, and the Messiah, and might in penitence ask and obtain of Him remission of his sins. Wherefore He healed him beside the healing pool, but without touching it, that He might show that it was He who had given its virtue to the pool, and that He therefore, without the aid of the pool, could heal him by His word alone.

Ver. 7.The sick man answered, &c. The sick man does not answer Christ's question directly. He takes for granted that every one knew that he desired to be healed. Therefore he makes mention of the way of obtaining healing by means of the pool. As though he had said, "I am prevented by palsy from going into the pool, for I have none to carry me. I am a poor man. If therefore Thou canst help me in this matter, do so." For he thought that when Christ asked the question, Dost thou wish to be healed? He meant, "Dost thou wish that I should carry thee into the pool, when the angel moves the water, that thou mayest in it be healed?" As yet he did not know the power of Jesus, for he had never seen Him.

The Syriac translates a little differently: Even so, Lord (I do wish to be healed), but I have not a man. Beautifully does S. Augustine say, "In very deed was that man (Jesus) necessary for his salvation, but it was that man who is also God."

Ver. 8.Jesus saith unto him, &c. These words of Christ were practical and efficacious. In saying Arise, He caused him to arise, and healed him. As S. Augustine says, "It was not a command of work, but an operation of healing." And S. Cyril, "Such power and virtue were not of man; it is a property of God alone to command like this." Christ bade him take up his bed, that it might be evident to all that He had healed him, yea, that he had been made instantly stout and strong, so as to be able to carry his bed. Wherefore Euthymius in this passage observes that Christ was accustomed, after the miracles which He wrought, to add something by which their truth and greatness might be perceived. Thus in this instance He bade the paralytic take up his bed, which he could not have done unless he was healed; yea, stout and strong. So after the multiplication of the loaves, He ordered more fragments to be taken up than were originally in the bread. So He said to the leper whom He healed, "Go show thyself to the priest." So He ordered something to be given to eat to the girl whom He raised from the dead (Mark v. 43).

Tropologically, S. Gregory (Hom. 12 in Ezech.) applies these words to sinners who have been justified by penance, who, by the just judgment of God, suffer temptations from their former sins. He says, "The sick man restored to health is bidden to carry the bed in which he had been carried. For it is necessary that every one who is healed should bear the contumely of the flesh, in which he had before lain in his sickness. What then is it to say, Take up thy bed, and go unto thine house, but, Bear the temptations of the flesh, in which thou hast hitherto lain?"

Thus S. Mary of Egypt for seventeen years after her conversion suffered dreadful temptations of the flesh, because she had previously lived for that number of years immodestly. Sins therefore are their own executioners, and their own righteous avengers. What before pleased afterwards torments: what willingly thou hast done, the same thou shalt hereafter unwillingly suffer.

Symbolically, S. Augustine says (Tract. 17), "Arise; that is, love God, who is above. Take up thy bed; i.e., love thy neighbour, bear his infirmities, according to the words, 'Bear one another's burdens, and so fulfil the law of Christ.' When thou wast weak thy neighbour carried thee: thou art made whole, carry now thy neighbour. Carry him with whom thou walkest, that thou mayest come to Him with whom thou desirest to abide."

Ver. 9.And immediately (Syriac) in that moment . . . for on that day was the Sabbath. Christ designedly healed upon the Sabbath, both because the Sabbath was the highest festival of the Jews, which therefore it was right to sanctify above other days by good works, such as healing a sick man like this paralytic: and also because He hereby wished to show the Jews that He was the Lord of the Sabbath. For in bidding him take up his bed, which was a thing forbidden by the old Law, He showed that He was Messiah and God. Moreover, because the Sabbath was a day dedicated to rest and the praise of God, Christ gave rest from his pains to this sick man, and so afforded a notable occasion for praising God on this day.

Ver. 10.The Jews therefore, &c. As Nonnus paraphrases, "Clamorously they uttered an accusing charge, 'It is the Sabbath, which every one ought to keep wholly in rest: it is not lawful for thee to carry thy bed.'" Speaking generally, they say the truth; for among the Jews it was a matter of the highest obligation to keep the Sabbath. All work was then forbidden, as appears from Exo_20:8. And especially the carrying of burdens on that day is forbidden by Jeremiah (Jer_17:21, &c.). Christ, however, here says the contrary to the sick man whom He cured, because He, being Lord of the Sabbath, could dispense with its obligation. Moreover, what was forbidden by the Law upon the Sabbath was servile work, not a pious and Divine work like this. Christ bade the man who was healed take up his bed that the crowds of people who were flocking into the Temple on the Sabbath might become acquainted with the miracle, and acknowledge Jesus, its author, to be the Messiah, giving Him thanks.

Ver. 11.He answered them, &c. Understand, This was indeed a Divine man, and by Divine power has healed me. Therefore He is a friend of God, and would not bid me do anything except what is pleasing to God. As S. Augustine says, "Should I not receive a command from Him from whom I have received healing?" Just indeed was this defence of the sick man, which the Jews ought to have understood and accepted, but being blinded by pride they could not receive it, and so sinned by persecuting Christ and fell into hell.

Ver. 12.Therefore they asked him, &c. Being indignant, they say with threats, "Who is that bold and insolent man, who dare bid thee, contrary to the Law, carry thy bed upon the Sabbath day? Verily, that man is not of God who does not keep the Sabbath which God has ordained." Thus they spoke through a blind prejudice derived from this Law, which they did not understand. Whereas, on the contrary, they ought to have understood that He who had miraculously healed the sick man, could not have done it except by the singular authority and help of God, and therefore that He had equally received from God the right to say on the Sabbath, Take up thy bed and walk.

Ver. 13.But he who was healed, &c. The man knew not the name of Jesus, nor whither He had gone, nor indeed who He was, for he had never seen Him before.

Departed. Euthymius gives the reason. "As soon as He had healed the man, He withdrew because of the crowd, partly to avoid the praise of the just, and partly to take away occasion for the envy of the unjust." S. Chrysostom gives another reason: That the man's testimony in the absence of Jesus might be less liable to suspicion. For if he who was healed had praised Christ to the Jews before His face, he might have seemed to have done it out of favour. But now that he praised Him in His absence, it is evident that he did so from the love of the truth.

Ver. 14.Afterwards Jesus, &c. The Arabic is, Now thou art healed, return not to sin, less a worse evil be done thee.

In the Temple. From this it appears that this man who was healed by Christ, as soon as he had carried his bed to his house, went to the Temple to give God thanks for His great benefit of healing. As Chrysostom says, "Assuredly a great mark of piety and reverence. He did not go to the marketplace, or the porch; he did not indulge in pleasure, or ease; he was occupied in the Temple."

Sin no more. From hence it is plain that God often sends diseases upon sick persons on account of their sins; and that this man had been afflicted because of his sins. Thus this paralytic, who had been sick for thirty-eight years, from a time before Christ was born, had committed some crime, which God wished him to suffer for, and expiate, by this protracted disease. Christ therefore tacitly admonishes the man's conscience that he should be mindful of his sin, and be contrite, and avoid it for the time to come. At the same time He intimates that He, being a Prophet, knew this by Divine revelation. Wherefore when sickness is sent by God upon any one, let him examine his conscience, and blot out by repentance and confession the sin for which God has sent the sickness, and let him pray to God to pardon his sin, and take away the disease.

I said, often sends, for God sometimes sends diseases upon holy men that he may prove, increase, and crown their patience, as He did in the case of Job, whose whole dispute with his friends turned upon this point; his friends urging that his sins had given occasion to his being so grievously afflicted, whilst he, on the contrary, contended that he was free from sins, and had not deserved those afflictions. And God in the last chapter adjudges the dispute in his favour, and condemns his friends. The same thing will appear in the case of the man who was born blind (chap. ix.), of whom Christ spake thus, "Neither did this man sin, nor his parents, that he was born blind."

Moreover, as Christ healed this sick man's body at the pool, so did He both by His inward inspiration, and by his external admonition, heal his soul in the Temple. He brought back to his memory the sins of his youth, by reason of which he had deserved so long a sickness, and he moved his heart to contrition for them, and to ask pardon from God, that so he might be justified. Indeed, Christ healed his body for this very reason that He might heal his soul.

Lest a worse thing, &c. "For," as Theophylact says, "he who is not made better by a former punishment is kept for greater torments, as being insensate, and a despiser." "And this happens," says Euthymius, "either in this life, or in the life to come, or in both." "A relapse is worse than the original disease." So a relapse into a fault is worse than the fault on account of the greater ingratitude, boldness, impudence.

Ver. 15.The man went away, and told, &c. Not out of malevolence, but from gratitude, that he might not hide the author of so great a kindness. So Augustine, Chrysostom, and others. "He went away and told," says Euthymius, "not as being wicked, that he might betray, but as being grateful to disclose who was his benefactor. Because he thought he should be guilty of a crime if he kept silence, therefore he proclaimed the benefit."

Ver. 16.Wherefore the Jews persecuted Jesus, &c. Some Greek MS., also the Syriac and Arabic Versions, add, And sought to kill Him. Wherefore, i.e., on this pretext, for the true cause was envy. For the Jews, especially the scribes and Pharisees, were envious at this glory of Jesus, and grieved that the people should prefer Him to themselves. They were indignant that their wickedness was reproved by Him, and condemned by His holiness. For they wished to be paid court to as Rabbis, and doctors of the Law, and oracles of wisdom and sanctity.

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. 14 Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. 15 The man departed, and told the Jews that it was Jesus, which had made him whole. 16 And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.

This miraculous cure is not recorded by any other of the evangelists, who confine themselves mostly to the miracles wrought in Galilee, but John relates those wrought at Jerusalem. Concerning this observe,

I. The time when this cure was wrought: it was at a feast of the Jews, that is, the passover, for that was the most celebrated feast. Christ, though residing in Galilee, yet went up to Jerusalem at the feast, v. 1 . 1. Because it was an ordinance of God, which, as a subject, he would observe, being made under the law; though as a Son he might have pleaded an exemption. Thus he would teach us to attend religious assemblies. Heb. x. 25 . 2. Because it was an opportunity of good; for, (1.) there were great numbers gathered together there at that time; it was a general rendezvous, at least of all serious thinking people, from all parts of the country, besides proselytes from other nations: and Wisdom must cry in the places of concourse, Prov. i. 21 . (2.) It was to be hoped that they were in a good frame, for they came together to worship God and to spend their time in religious exercises. Now a mind inclined to devotion, and sequestering itself to the exercises of piety, lies very open to the further discoveries of divine light and love, and to it Christ will be acceptable.

II. The place where this cure was wrought: at the pool of Bethesda, which had a miraculous healing virtue in it, and is here particularly described, v. 2-4 .

1. Where it was situated: At Jerusalem, by the sheep-market; epi te probatike . It might as well be rendered the sheep-cote, where the sheep were kept, or the sheep-gate, which we read of, Neh. iii. 1 , through which the sheep were brought, as the sheep-market, where they were sold. Some think it was near the temple, and, if so, it yielded a melancholy but profitable spectacle to those that went up to the temple to pray.

2. How it was called: It was a pool (a pond or bath), which is called in Hebrew, Bethesda—the house of mercy; for therein appeared much of the mercy of God to the sick and diseased. In a world of so much misery as this is, it is well that there are some Bethesdas—houses of mercy (remedies against those maladies), that the scene is not all melancholy. An alms-house, so Dr. Hammond. Dr. Lightfoot's conjecture is that this was the upper pool ( Isa. vii. 3 ), and the old pool, Isa. xxii. 11 ; that it had been used for washing from ceremonial pollutions, for convenience of which the porches were built to dress and undress in, but it was lately become medicinal.

3. How it was fitted up: It had five porches, cloisters, piazzas, or roofed walks, in which the sick lay. Thus the charity of men concurred with the mercy of God for the relief of the distressed. Nature has provided remedies, but men must provide hospitals.

4. How it was frequented with sick and cripples ( v. 3 ): In these lay a great multitude of impotent folks. How many are the afflictions of the afflicted in this world! How full of complaints are all places, and what multitudes of impotent folks! It may do us good to visit the hospitals sometimes, that we may take occasion, from the calamities of others, to thank God for our comforts. The evangelist specifies three sorts of diseased people that lay here, blind, halt, and withered or sinew—shrunk, either in one particular part, as the man with the withered hand, or all over paralytic. These are mentioned because, being least able to help themselves into the water, they lay longest waiting in the porches. Those that were sick of these bodily diseases took the pains to come far and had the patience to wait long for a cure; any of us would have done the same, and we ought to do so: but O that men were as wise for their souls, and as solicitous to get their spiritual diseases healed! We are all by nature impotent folks in spiritual things, blind, halt, and withered; but effectual provision is made for our cure if we will but observe orders.

5. What virtue it had for the cure of these impotent folks ( v. 4 ). An angel went down, and troubled the water; and whoso first stepped in was made whole. That this strange virtue in the pool was natural, or artificial rather, and was the effect of the washing of the sacrifices, which impregnated the water with I know not what healing virtue even for blind people, and that the angel was a messenger, a common person, sent down to stir the water, is altogether groundless; there was a room in the temple on purpose to wash the sacrifices in. Expositors generally agree that the virtue this pool had was supernatural. It is true the Jewish writers, who are not sparing in recounting the praises of Jerusalem, do none of them make the least mention of this healing pool, of which silence in this matter perhaps this is the reason, that it was taken for a presage of the near approach of the Messiah, and therefore those who denied him to be come industriously concealed such an indication of his coming; so that this is all the account we have of it. Observe,

(1.) The preparation of the medicine by an angel, who went down into the pool, and stirred the water. Angels are God's servants, and friends to mankind; and perhaps are more active in the removing of diseases (as evil angels in the inflicting of them) than we are aware of. Raphael, the apocryphal name of an angel, signifies medicina Dei—God's physic, or physician rather. See what mean offices the holy angels condescend to, for the good of men. If we would do the will of God as the angels do it, we must think nothing below us but sin. The troubling of the water was the signal given of the descent of the angel, as the going upon the tops of the mulberry trees was to David, and then they must bestir themselves. The waters of the sanctuary are then healing when they are put in motion. Ministers must stir up the gift that is in them. When they are cold and dull in their ministrations, the waters settle, and are not apt to heal. The angel descended, to stir the water, not daily, perhaps not frequently, but at a certain season; some think, at the three solemn feasts, to grace those solemnities; or, now and then, as Infinite Wisdom saw fit. God is a free agent in dispensing his favours.

(2.) The operation of the medicine: Whoever first stepped in was made whole. here is, [1.] miraculous extent of the virtue as to the diseases cured; what disease soever it was, this water cured it. Natural and artificial baths are as hurtful in some cases as they are useful in others, but this was a remedy for every malady, even for those that came from contrary causes. The power of miracles succeeds where the power of nature succumbs. [2.] A miraculous limitation of the virtue as to the persons cured: He that first stepped in had the benefit; that is, he or they that stepped in immediately were cured, not those that lingered and came in afterwards. This teaches us to observe and improve our opportunities, and to look about us, that we slip not a season which may never return. The angel stirred the waters, but left the diseased to themselves to get in. God has put virtue into the scriptures and ordinances, for he would have healed us; but, if we do not make a due improvement of them, it is our own fault, we would not be healed.

Now this is all the account we have of this standing miracle; it is uncertain when it began and when it ceased. Some conjecture it began when Eliashib the high priest began the building of the wall about Jerusalem, and sanctified it with prayer; and that God testified his acceptance by putting this virtue into the adjoining pool. Some think it began now lately at Christ's birth; nay, others at his baptism. Dr. Lightfoot, finding in Josephus, Antiq. 15. 121-122, mention of a great earthquake in the seventh year of Herod, thirty years before Christ's birth, supposed, since there used to be earthquakes at the descent of angels, that then the angel first descended to stir this water. Some think it ceased with this miracle, others at Christ's death; however, it is certain it had a gracious signification. First, it was a token of God's good will to that people, and an indication that, though they had been long without prophets and miracles, yet God had not cast them off; though they were now an oppressed despised people, and many were ready to say, Where are all the wonders that our fathers told us of? God did hereby let them know that he had still a kindness for the city of their solemnities. We may hence take occasion to acknowledge with thankfulness God's power and goodness in the mineral waters, that contribute so much to the health of mankind; for God made the fountains of water, Rev. xiv. 7 . Secondly, It was a type of the Messiah, who is the fountain opened; and was intended to raise people's expectations of him who is the Sun of righteousness, that arises with healing under his wings. These waters had formerly been used for purifying, now for healing, to signify both the cleansing and curing virtue of the blood of Christ, that incomparable bath, which heals all our diseases. The waters of Siloam, which filled this pool, signified the kingdom of David, and of Christ the Son of David ( Isa. viii. 6 ); fitly therefore have they now this sovereign virtue put into them. The laver of regeneration is to us as Bethesda's pool, healing our spiritual diseases; not at certain seasons, but at all times. Whoever will, let him come.

III. The patient on whom this cure was wrought ( v. 5 ): one that had been infirm thirty-eight years. 1. His disease was grievous: He had an infirmity, a weakness; he had lost the use of his limbs, at least on one side, as is usual in palsies. It is sad to have the body so disabled that, instead of being the soul's instrument, it is become, even in the affairs of this life, its burden. What reason have we to thank God for bodily strength, to use it for him, and to pity those who are his prisoners! 2. The duration of it was tedious: Thirty-eight years. He was lame longer than most live. Many are so long disabled for the offices of life that, as the psalmist complains, they seem to be made in vain; for suffering, not for service; born to be always dying. Shall we complain of one wearisome night, or one fit of illness, who perhaps for many years have scarcely known what it has been to be a day sick, when many others, better than we, have scarcely known what it has been to be a day well? Mr. Baxter's note on this passage is very affecting: "How great a mercy was it to live thirty-eight years under God's wholesome discipline! O my God," saith he, "I thank thee for the like discipline of fifty-eight years; how safe a life is this, in comparison of full prosperity and pleasure!"

IV. The cure and the circumstances of it briefly related, v. 6-9 .

1. Jesus saw him lie. Observe, When Christ came up to Jerusalem he visited not the palaces, but the hospitals, which is an instance of his humility, and condescension, and tender compassion, and an indication of his great design in coming into the world, which was to seek and save the sick and wounded. There was a great multitude of poor cripples here at Bethesda, but Christ fastened his eye upon this one, and singled him out from the rest, because he was senior of the house, and in a more deplorable condition than any of the rest; and Christ delights to help the helpless, and hath mercy on whom he will have mercy. Perhaps his companions in tribulation insulted over him, because he had often been disappointed of a cure; therefore Christ took him for his patient: it is his honour to side with the weakest, and bear up those whom he sees run down.

2. He knew and considered how long he had lain in this condition. Those that have been long in affliction may comfort themselves with this, that God keeps account how long, and knows our frame.

3. He asked him, Wilt thou be made whole? A strange question to be asked one that had been so long ill. Some indeed would not be made whole, because their sores serve them to beg by and serve them for an excuse for idleness; but this poor man was as unable to go a begging as to work, yet Christ put it to him, (1.) To express his own pity and concern for him. Christ is tenderly inquisitive concerning the desires of those that are in affliction, and is willing to know what is their petition: "What shall I do for you?" (2.) To try him whether he would be beholden for a cure to him against whom the great people were so prejudiced and sought to prejudice others. (3.) To teach him to value the mercy, and to excite in him desires after it. In spiritual cases, people are not willing to be cured of their sins, are loth to part with them. If this point therefore were but gained, if people were willing to be made whole, the work were half done, for Christ is willing to heal, if we be but willing to be healed, Matt. viii. 3 .

4. The poor impotent man takes this opportunity to renew his complaint, and to set forth the misery of his case, which makes his cure the more illustrious: Sir, I have no man to put me into the pool, v. 7 . He seems to take Christ's question as an imputation of carelessness and neglect: "If thou hadst had a mind to be healed, thou wouldest have looked better to thy hits, and have got into the healing waters long before now." "No, Master," saith the poor man, "It is not for want of a good will, but of a good friend, that I am unhealed. I have done what I could to help myself, but in vain, for no one else will help me." (1.) He does not think of any other way of being cured than by these waters, and desires no other friendship than to be helped into them; therefore, when Christ cured him, his imagination or expectation could not contribute to it, for he thought of no such thing. (2.) He complains for want of friends to help him in: " I have no man, no friend to do me that kindness." One would think that some of those who had been themselves healed should have lent him a hand; but it is common for the poor to be destitute of friends; no man careth for their soul. To the sick and impotent it is as true a piece of charity to work for them as to relieve them; and thus the poor are capable of being charitable to one another, and ought to be so, though we seldom find that they are so; I speak it to their shame. (3.) He bewails his infelicity, that very often when he was coming another stepped in before him. But a step between him and a cure, and yet he continues impotent. None had the charity to say, "Your case is worse than mine, do you go in now, and I will stay till the next time;" for there is no getting over the old maxim, Every one for himself. Having been so often disappointed, he begins to despair, and now is Christ's time to come to his relief; he delights to help in desperate cases. Observe, How mildly this man speaks of the unkindness of those about him, without any peevish reflections. As we should be thankful for the least kindness, so we should be patient under the greatest contempts; and, let our resentments be ever so just, yet our expressions should ever be calm. And observe further, to his praise, that, though he had waited so long in vain, yet still he continued lying by the pool side, hoping that some time or other help would come, Hab. ii. 3 .

5. Our Lord Jesus hereupon cures him with a word speaking, though he neither asked it nor thought of it. Here is,

(1.) The word he said: Rise, take up thy bed, v. 8 . [1.] He is bidden to rise and walk; a strange command to be given to an impotent man, that had been long disabled; but this divine word was to be the vehicle of a divine power; it was a command to the disease to be gone, to nature to be strong, but it is expressed as a command to him to bestir himself. He must rise and walk, that is, attempt to do it, and in the essay he should receive strength to do it. The conversion of a sinner is the cure of a chronic disease; this is ordinarily done by the word, a word of command: Arise, and walk; turn, and live; make ye a new heart; which no more supposes a power in us to do it, without the grace of God, distinguishing grace, than this supposed such a power in the impotent man. But, if he had not attempted to help himself, he had not been cured, and he must have borne the blame; yet it does not therefore follow that, when he did rise and walk, it was by his own strength; no, it was by the power of Christ, and he must have all the glory. Observe, Christ did not bid him rise and go into the waters, but rise and walk. Christ did that for us which the law could not do, and set that aside. [2.] He is bidden to take up his bed. First, To make it to appear that it was a perfect cure, and purely miraculous; for he did not recover strength by degrees, but from the extremity of weakness and impotency he suddenly stepped into the highest degree of bodily strength; so that he was able to carry as great a load as any porter that had been as long used to it as he had been disused. He, who this minute was not able to turn himself in his bed, the next minute was able to carry his bed. The man sick of the palsy ( Matt. ix. 6 ) was bidden to go to his house, but probably this man had no house to go to, the hospital was his home; therefore he is bidden to rise and walk. Secondly, It was to proclaim the cure, and make it public; for, being the sabbath day, whoever carried a burden through the streets made himself very remarkable, and every one would enquire what was the meaning of it; thereby notice of the miracle would spread, to the honour of God. Thirdly, Christ would thus witness against the tradition of the elders, which had stretched the law of the sabbath beyond its intention; and would likewise show that he was Lord of the sabbath, and had power to make what alterations he pleased about it, and to over-rule the law. Joshua, and the host of Israel, marched about Jericho on the sabbath day, when God commanded them, so did this man carry his bed, in obedience to a command. The case may be such that it may become a work of necessity, or mercy, to carry a bed on the sabbath day; but here it was more, it was a work of piety, being designed purely for the glory of God. Fourthly, He would hereby try the faith and obedience of his patient. By carrying his bed publicly, he exposed himself to the censure of the ecclesiastical court, and was liable, at least, to be scourged in the synagogue. Now, will he run the hazard of this, in obedience to Christ? Yes, he will. Those that have been healed by Christ's word should be ruled by his word, whatever it cost them.

(2.) The efficacy of this word ( v. 9 ): a divine power went alone with it, and immediately he was made whole, took up his bed, and walked. [1.] He felt the power of Christ's word healing him: Immediately he was made whole. What a joyful surprise was this to the poor cripple, to find himself all of a sudden so easy, so strong, so able to help himself! What a new world was he in, in an instant! Nothing is too hard for Christ to do. [2.] He obeyed the power of Christ's word commanding him. He took up his bed and walked, and did not care who blamed him or threatened him for it. The proof of our spiritual cure is our rising and walking. Hath Christ healed our spiritual diseases? Let us go whithersoever he sends us, and take up whatever he is pleased to lay upon us, and walk before him.

V. What became of the poor man after he was cured. We are here told,

1. What passed between him and the Jews who saw him carry his bed on the sabbath day; for on that day this cure was wrought, and it was the sabbath that fell within the passover week, and therefore a high day, ch. xix. 31 . Christ's work was such that he needed not make any difference between sabbath days and other days, for he was always about his Father's business; but he wrought many remarkable cures on that day, perhaps to encourage his church to expect those spiritual favours from him, in their observance of the Christian sabbath, which were typified by his miraculous cures. Now here,

(1.) The Jews quarrelled with the man for carrying his bed on the sabbath day, telling him that it was not lawful, v. 10 . It does not appear whether they were magistrates, who had power to punish him, or common people, who could only inform against him; but thus far was commendable, that, while they knew not by what authority he did it, they were jealous for the honour of the sabbath, and could not unconcernedly see it profaned; like Nehemiah. Neh. xiii. 17 .

(2.) The man justified himself in what he did by a warrant that would bear him out, v. 11 . "I do not do it in contempt of the law and the sabbath, but in obedience to one who, by making me whole, has given me an undeniable proof that he is greater than either. He that could work such a miracle as to make me whole no doubt might give me such a command as to carry my bed; he that could overrule the powers of nature no doubt might overrule a positive law, especially in an instance not of the essence of the law. He that was so kind as to make me whole would not be so unkind as to bid me do what is sinful." Christ, by curing another paralytic, proved his power to forgive sin, here to give law; if his pardons are valid, his edicts are so, and his miracles prove both.

(3.) The Jews enquired further who it was that gave him this warrant ( v. 12 ): What man is that? Observe, How industriously they overlooked that which might be a ground of their faith in Christ. They enquire not, no, not for curiosity, "Who is it that made thee whole? " While they industriously caught at that which might be a ground of reflection upon Christ ( What man is it who said unto thee, Take up thy bed? ) they would fain subpoena the patient to be witness against his physician, and to be his betrayer. In their question, observe, [1.] They resolve to look upon Christ as a mere man: What man is that? For, though he gave ever such convincing proofs of it, they were resolved that they would never own him to be the Son of God. [2.] They resolve to look upon him as a bad man, and take it for granted that he who bade this man carry his bed, whatever divine commission he might produce, was certainly a delinquent, and as such they resolve to prosecute him. What man is that who durst give such orders?

(4.) The poor man was unable to give them any account of him: He wist not who he was, v. 13 .

[1.] Christ was unknown to him when he healed him. Probably he had heard of the name of Jesus, but had never seen him, and therefore could not tell that this was he. Note, Christ does many a good turn for those that know him not, Isa. xlv. 4, 5 . He enlightens, strengthens, quickens, comforts us, and we wist not who he is; nor are aware how much we receive daily by his mediation. This man, being unacquainted with Christ, could not actually believe in him for a cure; but Christ knew the dispositions of his soul, and suited his favours to them, as to the blind man in a like case, ch. ix. 36 . Our covenant and communion with God take rise, not so much from our knowledge of him, as from his knowledge of us. We know God, or, rather, are known of him, Gal. iv. 9 .

[2.] For the present he kept himself unknown; for as soon as he had wrought the cure he conveyed himself away, he made himself unknown (so some read it), a multitude being in that place. This is mentioned to show, either, First, How Christ conveyed himself away—by retiring into the crowd, so as not to be distinguished from a common person. He that was the chief of ten thousand often made himself one of the throng. It is sometimes the lot of those who have by their services signalized themselves to be levelled with the multitude, and overlooked. Or Secondly, Why he conveyed himself away, because there was a multitude there, and he industriously avoided both the applause of those who would admire the miracle and cry that up, and the censure of those who would censure him as a sabbath-breaker, and run him down. Those that are active for God in their generation must expect to pass through evil report and good report; and it is wisdom as much as may be to keep out of the hearing of both; lest by the one we be exalted, and by the other depressed, above measure. Christ left the miracle to commend itself, and the man on whom it was wrought to justify it.

2. What passed between him and our Lord Jesus at their next interview, v. 14 . Observe here,

(1.) Where Christ found him: in the temple, the place of public worship. In our attendance on public worship we may expect to meet with Christ, and improve our acquaintance with him. Observe, [1.] Christ went to the temple. Though he had many enemies, yet he appeared in public, because there he bore his testimony to divine institutions, and had opportunity of doing good. [2.] The man that was cured went to the temple. There Christ found him the same day, as it should seem, that he was healed; thither he straightway went, First, Because he had, by his infirmity, been so long detained thence. Perhaps he had not been there for thirty-eight years, and therefore, as soon as ever the embargo is taken off, his first visit shall be to the temple, as Hezekiah intimates his shall be ( Isa. xxxviii. 22 ): What is the sign that I shall go up to the house of the Lord? Secondly, Because he had by his recovery a good errand thither; he went up to the temple to return thanks to God for his recovery. When God has at any time restored us our health we ought to attend him with solemn praises ( Ps. cxvi. 18, 19 ), and the sooner the better, while the sense of the mercy is fresh. Thirdly, Because he had, by carrying his bed, seemed to put a contempt on the sabbath, he would thus show that he had an honour for it, and made conscience of sabbath-sanctification, in that on which the chief stress of it is laid, which is the public worship of God. Works of necessity and mercy are allowed; but when they are over we must go to the temple.

(2.) What he said to him. When Christ has cured us, he has not done with us; he now applies himself to the healing of his soul, and this by the word too. [1.] He gives him a memento of his cure: Behold thou art made whole. He found himself made whole, yet Christ calls his attention to it. Behold, consider it seriously, how sudden, how strange, how cheap, how easy, the cure was: admire it; behold, and wonder: Remember it; let the impressions of it abide, and never be lost, Isa. xxxviii. 9 . [2.] He gives him a caution against sin, in consideration hereof, Being made whole, sin no more. This implies that his disease was the punishment of sin; whether of some remarkably flagrant sin, or only of sin in general, we cannot tell, but we know that sin is the procuring cause of sickness, Ps. cvii. 17, 18 . Some observe that Christ did not make mention of sin to any of his patients, except to this impotent man, and another who was in like manner diseased, Mark ii. 5 . While those chronical diseases lasted, they prevented the outward acts of many sins, and therefore watchfulness was the more necessary when the disability was removed. Christ intimates that those who are made whole, who are eased of the present sensible punishment of sin, are in danger of returning to sin when the terror and restraint are over, unless divine grace dry up the fountain. When the trouble which only dammed up the current is over, the waters will return to their old course; and therefore there is great need of watchfulness, lest after healing mercy we return again to folly. The misery we were made whole from warns us to sin no more, having felt the smart of sin; the mercy we were made whole by is an engagement upon us not to offend him who healed us. This is the voice of every providence, Go and sin no more. This man began his new life very hopefully in the temple, yet Christ saw it necessary to give him this caution; for it is common for people, when they are sick, to promise much, when newly recovered to perform something, but after awhile to forget all. [3.] He gives him warning of his danger, in case he should return to his former sinful course: Lest a worse thing come to thee. Christ, who knows all men's hearts, knew that he was one of those that must be frightened from sin. Thirty-eight years' lameness, one would think, was a thing bad enough; yet there is something worse that will come to him if he relapse into sin after God has given him such a deliverance as this, Ezra ix. 13, 14 . The hospital where he lay was a melancholy place, but hell is much more so: the doom of apostates is a worse thing than thirty-eight years' lameness.

1. a feast of the Jews-- What feast? No question has more divided the Harmonists of the Gospels, and the duration of our Lord's ministry may be said to hinge on it. For if, as the majority have thought (until of late years) it was a Passover, His ministry lasted three and a half years; if not, probably a year less. Those who are dissatisfied with the Passover-view all differ among themselves what other feast it was, and some of the most acute think there are no grounds for deciding. In our judgment the evidence is in favor of its being a Passover, but the reasons cannot be stated here.

2-3. sheep market-- The supplement should be (as in Margin) "sheep [gate]," mentioned in Ne 3:1 , 32 .

Bethesda-- that is, "house (place) of mercy," from the cures wrought there.

five porches-- for shelter to the patients.

4. an angel, &c.-- This miracle differed in two points from all other miracles recorded in Scripture: (1) It was not one, but a succession of miracles periodically wrought: (2) As it was only wrought "when the waters were troubled," so only upon one patient at a time, and that the patient "who first stepped in after the troubling of the waters." But this only the more undeniably fixed its miraculous character. We have heard of many waters having a medicinal virtue; but what water was ever known to cure instantaneously a single disease? And who ever heard of any water curing all, even the most diverse diseases--"blind, halt, withered"--alike? Above all, who ever heard of such a thing being done "only at a certain season," and most singularly of all, doing it only to the first person who stepped in after the moving of the waters? Any of these peculiarities--much more all taken together--must have proclaimed the supernatural character of the cures wrought. (If the text here be genuine, there can be no doubt of the miracle, as there were multitudes living when this Gospel was published who, from their own knowledge of Jerusalem, could have exposed the falsehood of the Evangelist, if no such cure had been known there. The want of Joh 5:4 and part of Joh 5:3 in some good manuscripts, and the use of some unusual words in the passage, are more easily accounted for than the evidence in their favor if they were not originally in the text. Indeed Joh 5:7 is unintelligible without Joh 5:4 . The internal evidence brought against it is merely the unlikelihood of such a miracle-- a principle which will carry us a great deal farther if we allow it to weigh against positive evidence).

5-9. thirty and eight years-- but not all that time at the pool. This was probably the most pitiable of all the cases, and therefore selected.

10-16. The Jews-- that is, those in authority. (See on Joh 1:19 .)

it is not lawful to carry thy bed-- a glorious testimony to the cure, as instantaneous and complete, from the lips of the most prejudiced! (And what a contrast does it, as all our Lord's miracles, present to the bungling miracles of the Church of Rome!) In ordinary circumstances, the rulers had the law on their side ( Ne 13:15 ; Jr 17:21 ). But when the man referred them to "Him that had made him whole" ( Joh 5:11 ) as his authority, the argument was resistless. Yet they ingeniously parried the thrust, asking him, not who had "made him whole"--that would have condemned themselves and defeated their purpose--but who had bidden him "take up his bed and walk," in other words, who had dared to order a breach of the sabbath? It is time we were looking after Him--thus hoping to shake the man's faith in his Healer.