-

53. The same hour. The very time when Jesus spoke. The fever left him. It seems that it left him suddenly and entirely; so much so that they went to inform the father, and to comfort him; and also, doubtless to apprize him that it was not necessary to ask aid from Jesus. From this miracle we may learn, 1st. That Jesus had an intimate knowledge of all things. He knew the case of this son the extent of his disease where he was- - and thus had power to heal him. 2d. That Jesus had Almighty power. Nothing else could have healed this child. Nor could it be pretended that he did it by any natural means. He was far away from him; and the child knew not the source of the power that healed him. It could not be pretended that there was any collusion or jugglery. The father came in deep anxiety. The servants saw the cure. Jesus was at a distance. And all bears the marks of being the simple energy of God put forth with equal ease to heal whether far or near. Thus he can save the sinner. 3d. We see the benevolence of Jesus. Ever ready to aid, to heal, or to save, he may be called on at all times, and will not be called on in vain. ¶ Himself believed. This miracle removed all his doubts, and he became a real disciple and friend of Jesus. ¶ His whole house. His whole family. We may learn from this, 1st. That sickness, or deep affliction, is often the means of great good. Here the sickness of the son resulted in the faith of all the family. God often takes away earthly blessings for a time that he may

acle that Jesus did, when he was come out of Judea into Galilee. CHAPTER V.

FTER this there was a feast "

AFT 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 c Le.23.2,&c. De.16.16. c.2.13. 1 or, gate. Ne.3.1. 12.39.

impart rich spiritual mercies. 2d. The father of a family may be the means of the salvation of his children. Here the effort of a parent resulted in their conversion to Christ. 3d. There is great beauty and propriety when sickness thus results in piety. For that, it is sent. God does not willingly grieve or afflict the children of men. And when afflictions thus terminate it will be cause of perfect joy, and ceaseless praise. 4th. There is a peculiar charm when piety thus comes into the families of the rich, and the noble. It is so unusual; their example and influence go so far; it overcomes so many temptations; and affords opportunities of doing so much good that there is no wonder that the evangelist selected this instance as one of the effects of the power, and preaching of the Lord Jesus Christ.

CHAPTER V.

1. A feast. Probably the passover. Though it is not certain. There were two other feasts the Pentecost, and the feast of tabernacles, at which all the males were required to be present; and it might have been one of thein. It is of no consequence, however, which of them is intended.

2. The sheep market. This might have been rendered the sheep-gate, or the gate through which the sheep were taken into the city for sacrifice. Neh. iii. 1. 32; xii. 39. TA pool. This word may either mean a small lake or pond in which one can swim, or a place for fish; or any waters collected for bathing, or washing. It refers here to a collection of waters having medicinal properties. Hebrew tongue. Hebrew language. The language then spoken which did not differ essentially from the ancient Hebrew. ¶ Bethesda. The house of mercy. It was so called on account of its strong healing properties —the property of restoring

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

a Pr.8.17. Ec.9.10. Mat.11.12.

health to the sick and infirm. ¶ Five porches. The word porch commonly means a covered place surrounding a building in which people can walk or sit in hot or wet weather. Here it probably means that there were five covered places, or apartments in which the sick could remain, from each one of which they could have access to the water.

3. Impotent folk. Sick people; or people who were weak and feeble by long disease. The word means those who were feeble rather than those who were afflicted with acute disease. Halt. Lame. Withered. Those who were afflicted with one form of the palsy that withered or dried up the part affected. See note, Mat. iv. 24. Moving of the water. It appears that this pool had medicinal properties only when it was agitated, or moved. It is probable that at regular times or intervals the fountain put forth an unusual quantity of water, or water, of peculiar properties, and that about these times the people assembled in multitudes who were to be healed.

4. An angel. It is not affirmed that the angel did this visibly, or that they saw him do it. They judged by the effect, and when they saw the waters agitated they concluded that they had healing properties, and descended to them. The Jews and the sacred writers were in the habit of attributing all favors to the ministry of the angels of God. Gen. xix. 15. Heb. 1. 12; Mat. iv. 11; xviii. 10. Luke xvi. 22. Acts vii. 53. Gal. iii. 19. Acts xii. 11. This fountain, it seems, had strong medicinal properties. Like many other waters, it had the property of healing many diseases that were incurable by any other means. Thus the waters of Bath, of Saratoga, &c. are found to be highly medicinal, and to heal diseases that are otherwise incurable. In the case of the waters of Bethesda there does not appear to have been any thing miraculous; but the waters seem to have been endued with strong medicinal properties, especially after a periodical agitation. All that is peculiar about them in the record is that this was produced by the ministry of an angel. This was in

At a

accordance with the common sentiment of the Jews; the common doctrine of the Bible; and the belief of the sacred writers. Nor can it be shown to be absurd or improbable that such blessings should be imparted to man by the ministry of an angel. There is no more absurdity in the belief that a pure spirit, or holy angel, should aid man, than that a physician or parent should; and no more absurdity in supposing that the healing properties of such a fountain should be produced by his aid, than that any other blessing should be. Heb. i. 12. Who can prove that all his temporal blessings do not come to him through the medium of others- of parents, and teachers, and friends, and angels? And who can prove that it is unworthy the benevolence of angels to minister to the wants of the poor, and needy, and afflicted, when man does it, and Jesus Christ did it, and God himself does it daily? Went down. Descended to the pool. At a certain season. certain time. Periodically. They knew about the time when this was done, and assembled in multitudes to partake the benefits. Many medicinal springs are more strongly impregnated at some seasons of the year than others. ¶ Troubled the waters. Stirred, or agitated the water. There was either an increase; or a bubbling, and agitation produced by the admission of a fresh quantity. ¶ Whosoever then first. This does not mean that but one was healed, and that the first one; but that those who first descended into the pool were healed. The strong medicinal properties of the water soon subsided, and those who could not at first enter into them were obliged to wait for the return of the agitation. ¶ Stepped in. Went in. Was made whole. Was healed. It is not implied that this was done instantaneously, or by a miracle. The wa ter had such properties that he was healed, though probably gradually. It is not less the gift of God to suppose that this fountain restored gradually, and in accordance with what commonly occurs, than to suppose, what is not affirmed in this text, that it was done at once, and in a miraculous manner.

In regard to this passage, it should be remarked that the account of the angel in the 4th verse is wanting in many manuscripts, and has been by many supposed to be spurious. There is not conclusive evidence however, that it is not a part of the genuine text; and the best critics suppose that it should not be rejected. One difficulty has been that no such place as this spring is mentioned by Josephus. But John is as good a historian, and as worthy to be believed as Josephus. Besides, it is known that many important places, and events have not been mentioned by the Jewish historian, and it is no evidence that there was no such place as this, because he did not mention it. When this fountain was discovered or how long its healing properties continued to be known, is nowhere mentioned. All that we know of it, is what is mentioned here; and conjecture would be useless. We may remark, however, that such a place is an evidence of the great goodness of God. Springs or fountains having healing properties abound on earth, and nowhere more than in our own country. Diseases are healed often in such places, that no human skill could remove. The Jews regarded such a provision as proof of the mercy of God. They gave this healing spring the name of a house of mercy. They regarded it as under the care of an angel. And there is no place where man should be more sensible of the goodness of God, or be more disposed to render him praise. And yet how lamentable is it, that such places watering places should be mere places of gaiety, and thoughtlessness; of balls, and card-playing, and amusement! How melancholy that amidst the very places where there is most evidence of the goodness of God, and of the misery of the poor, the sick, the afflicted, men should forget all the goodness of their Maker, and spend their time in scenes of dissipation, and folly, and vice!

5. An infirmity. A weakness. We know not what his disease was. We know only that it disabled him from walk

7. Sir, I have no man, &c. Several manuscripts read "Yes, Sir, but, &c. The answer of the man implied that he did wish it, but in addition to all his other trials, he had no friend to aid him. This is an additional circumstance that heightened his affliction.

8. Rise, take up, &c. Jesus did not only restore him to health, but he gave evidence to those around him that this was a real miracle, and that he was really healed. For almost forty years, he had been afflicted. He was not even able to walk. Jesus commanded him not only to walk, but to take up his bed also and carry that as proof that he was truly made whole. In regard to this we may observe, 1st. That this was a remarkable command. The poor man had been long infirm, and it does not appear that he expected to be healed except by being put into the waters. Yet Jesus, when he gives a commandment can give strength to obey it. 2d. It is our business to obey the commands of Jesus however feeble we feel ourselves to be. His grace shall be sufficient for us, and his burden will be light. 3d. The weak, and helpless sinner should strive and put forth his efforts in obedience to the command of Jesus. Never was a sinner more helpless than was this man. If God gave him strength to do his will, so he can all others; and the plea that we can do nothing could have been urged with far more propriety by this man than it can be by an impenitent sinner. 4th. This narrative should not be abused. It should not be supposed as intended to teach that a sinner should wait, and delay repentance, as if waiting for God. The narrative teaches, and implies, no such thing. It is a simple record of a fact in regard to a man who had no power to heal himself, and who was under no obligation to heal himself. There is no reference in the narrative to the difficulties of a sinner; no in

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.

b

11 He answered them, He that

a c.9.14. b Je.17.21,&c. Mat.12.2,&c. cc.14.9. timation that it was intended to refer to his condition; and to make this example an excuse for delay, or an argument for waiting, to abuse, and pervert the Bible. Seldom is more mischief. done, than by attempting to draw from the Bible what it was not intended to teach, and by an effort to make that convey spiritual instruction which God has not declared

designed for that purpose. T Thy bed. Thy couch; or the mattrass, or clothes on which he lay.

9. The sabbath. To carry burdens on the sabbath was forbidden in the Old Testament. Jer. xvii. 21. Neh. xiii. 15. Ex. xx. 8-10. If it be asked then why Jesus commanded a man to do on the sabbath what was understood to be a violation of the day, it may be answered, 1st. That the Son of man was Lord of the Sabbath, and had a right to declare what might be done, and even to dispense with a positive law of the Jews. Mat. xii. 8. John v. 17. 2d. This was a poor man, and Jesus directed him to secure his property. 3d. The Jews extended the obligation of the sabbath beyond what was intended by the appointment. They observed it superstitiously, and Jesus took every opportunity to convince them of their error, and to restore the day to its proper observance. Mat. xii. 6-11. Luke vi. 9; xiii. 14; xiv 5. This method he took to show them what the law of God really permitted on that day, and that works of necessity and mercy were lawful.

10. Not lawful. It was forbidden they supposed, in the Old Testament. The Jews were very strenuous in the observation of the external duties of religion.

11. He that made me whole. The man reasoned correctly. If Jesus had power to work so signal a miracle, he had a right to explain the law. If he had conferred so great a favor on him, he had a right to expect obedience. And we

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,1 a multitude being in that place.

d Lu.4.30. 1 or, from the multitude that was. may learn, that the mercy of God in pardoning our sins or in bestowing any signal blessing, imposes the obligation to obey him. We should yield obedience to him according to what we know to be his will, whatever may be the opinions of men, or whatever interpretation they may put on the law of God. Our business is a simple, hearty, child-like obedience-let the world say or think of us as they will.

12. What man is he, &c. In this verse there is a remarkable instance of the perverseness of men; of their want of candor; and of the manner in which they often look at a subject. Instead of looking at the miracle, and at the man's statement of the manner in which he was healed, they look only at what they thought to be a violation of the law. They assum ed it as certain, that nothing could make his conduct proper; and they meditated vengeance, not only on the man who was carrying his bed, but on him also who had told him to do it. Thus men often assume that a certain course, or opinion, is proper; and when any one differs from them they look only at the difference, but not at the reasons for it. One great source of dispute among men is that they look only at the points in which they differ, but are unwilling to listen to the reasons for it. It is always enough to condemn one in the eyes of a bigot that another differs from him; and he looks upon him who holds a different opinion, as the Jews did at this man, as certainly wrong; and they look at his reasons for his opinion just as they did at the reasons why this man bore his bed on the Sabbathas not worth regarding, or hearing, or as if they could possibly be right.

¶ Had

13. Wist not. Knew not. conveyed himself away. Was lost in the crowd. He had silently mingled with the multitude; and the man had been so rejoiced at his cure that he had not even inquired the name of his benefactor.

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

a c.8.11.

14. Findeth him. Fell in with him, or saw him. In the temple. In the place of worship. The man seems to have gone to the sanctuary-perhaps a privilege of which he had been long deprived. They who are healed from sickness, should seek the sanctuary of God and give him thanks for his mercy. There is nothing more improper when we are raised up from a bed of pain than to forget God, our benefactor, and neglect to praise Him for his mercies. ¶ Thou art made whole. Jesus calls to his remembrance the fact that he was healed in order that he might admonish him not to sin again. Sin no more. By this expression it was implied that the infirmity of this man was caused by sin-perhaps by vice in his youth. His crime, or dissipation, had brought on him this long and distressing infirmity. Jesus shows him that he knew the cause of his sickness, and takes occasion to warn him not to repeat it. No man who indulges in vice can tell what may be its consequences. It must always end in evil; and not unfrequently it results in loss of health, and long and painful disease. This is always the case with intemperance, and all gross pleasures. Sooner or later, sin will always result in misery. Sin no more. Do not repeat the vice. You have had dear-bought experience; and if repeated, it will be worse. When a man has been restored from the effects of sin, he should learn to avoid the very appearance of evil. He should shun the place of temptation; he should touch not, taste not, handle not. God visits with heavier judgment those who have been once rescued from the ways of sin, and who return again to it. The drunkard that has been reformed, and turns to it again becomes more beastly; the man that professes to have experienced a change of heart, and then indulges in sin, sinks deeper into the pollution, and is seldom restored. The only way of safety in all such cases is to sin no more; not to be in the way of temptation; not to expose ourselves; to touch, or approach that

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.

which came near to working our ruin. The man who has been intemperate, and is reformed, if he tastes at all the poison, may expect to sink deeper than ever into drunkenness and pollution. A worse thing. A more grievous disease, or the pains of hell. The doom of apostates is a worse thing than thirty-eight years lameness." Henry.

66

16. Persecute Jesus. They opposed him; attempted to ruin his character; to destroy his popularity; and probably called him before them as a violator of the law of God. Instead of making inquiry whether he had not given proof that he was the Messiah, they assumed that he must be wrong, and ought to be punished. Thus every bigot and persecutor does in regard to those who differ from them.

To slay. To put to death. This they attempted to do because they supposed it was directed in the law of Moses. Ex. xxxi. 15; xxxv. 2. See Luke vi. 7, 11; xiii. 14. We see here, 1st. How full of enmity, and how bloody was the purpose of the Jews. All that Jesus had done, was to restore an infirm man to healtha thing which they would have done for their cattle (Luke vi. 7), and yet they sought his life because he had done it for a sick man. 2d. Men are often extremely envious because good is done by others, especially if it is not done according to the way of their denomination or party. 3d. Here was an instance of the common feelings of a hypocrite. He often covers his enmity against the power of religion by great zeal for the form of it. He hates and persecutes those who do good; who seek the conversion of sinners; who love revivals of religion, and the spread of the holy gospel, because it is not according to some matter of form which has been established, and on which he esteems the whole safety of the church to hang. There was nothing that Jesus was more opposed to than hypocrisy; and nothing that he set himself more against than those who suppose all goodness to consist in forms, and all piety in the Shibboleths of a party.