Rise, take up your bed and walk

 

 After this there was a feast of the Jews, and Jesus went up to Jerusalem.  Now there is in Jerusalem by the Sheep Gate a pool, which is called in Hebrew, Bethesda, having five porches.  In these lay a great multitude of sick people, blind, lame, paralyzed, waiting for the moving of the water.  For an angel went down at a certain time into the pool and stirred up the water; then whoever stepped in first, after the stirring of the water, was made well of whatever disease he had.  

 

Now a certain man was there who had an infirmity thirty-eight years.  When Jesus saw him lying there, and knew that he already had been in that condition a long time, He said to him, "Do you want to be made well?"  The sick man answered Him, "Sir, I have no man to put me into the pool  when the water is stirred up; but while I am coming, another steps down before me."  Jesus said to him, "Rise, take up your bed and walk."  And immediately the man was made well, took up his bed, and walked.  And that day was the Sabbath.  The Jews therefore said to him who was cured, "It is the Sabbath; it is not lawful for you to carry your bed."  He answered them, "He who made me well said to me, 'Take up your bed and walk.'"  Then they asked him, "Who is the Man who said to you, 'Take up your bed and walk'?"  But the one who was healed did not know who it was, for Jesus had withdrawn, a multitude being in that place. 

 

Afterward Jesus found him in the temple, and said to him, "See, you have been made well.  Sin no more, lest a worse thing come upon you."  The man departed and told the Jews that it was Jesus who had made him well.   

 

For this reason the Jews persecuted Jesus, and sought to kill Him, because He had done these things on the Sabbath.  But Jesus answered them, "My Father has been working until now, and I have been working."   Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God.

 

- John 5:1–18 

 

Yesterday we read that after spending two extra days with the Samaritans, Jesus departed from there and went to Galilee.  For Jesus Himself testified that a prophet has no honor in his own country.  So when He came to Galilee, the Galileans received Him, having seen all the things He did in Jerusalem at the feast; for they also had gone to the feast. So Jesus came again to Cana of Galilee where He had made the water wine.  And there was a certain nobleman whose son was sick at Capernaum.  When he heard that Jesus had come out of Judea into Galilee, he went to Him and implored Him to come down and heal his son, for he was at the point of death.  Then Jesus said to him, "Unless you people see signs and wonders, you will by no means believe."  The nobleman said to Him, "Sir, come down before my child dies!"  Jesus said to him, "Go your way; your son lives."  So the man believed the word that Jesus spoke to him, and he went his way.  And as he was now going down, his servants met him and told him, saying, "Your son lives!"  Then he inquired of them the hour when he got better.  And they said to him, "Yesterday at the seventh hour the fever left him."  So the father knew that it was at the same hour in which Jesus said to him, "Your son lives."  And he himself believed, and his whole household.  This again is the second sign Jesus did when He had come out of Judea into Galilee.

 

 After this there was a feast of the Jews, and Jesus went up to Jerusalem.  According to my study Bible, Church Fathers teach that this feast is the Old Testament Pentecost (also referred to as the "Feast of Weeks").  It is the celebration of the giving of the Law on Mt. Sinai.  The references to the Law of Moses later in this chapter seem to confirm this interpretation. 

 

   Now there is in Jerusalem by the Sheep Gate a pool, which is called in Hebrew, Bethesda, having five porches.  In these lay a great multitude of sick people, blind, lame, paralyzed, waiting for the moving of the water.  For an angel went down at a certain time into the pool and stirred up the water; then whoever stepped in first, after the stirring of the water, was made well of whatever disease he had.  This double-basin pool, which was believed to have curative powers, has been discovered about a hundred yards north of the temple area, near the Sheep Gate.  My study Bible explains that the water for this high-ground pool came from underground springs and it was used to wash down the sacrificial lambs before they were slain.  So this pool functions as a type of Christian baptism.  (A biblical "type" is an Old Testament event, person, or institution which foreshadows a greater reality revealed the New Testament.)  Under the old covenant, my study Bible notes, a great multitude waited to enter the water for physical healing after an angel touched it.  The waters were special in that they were a way to indirectly participate in the animal sacrifices of the temple, since the animals were washed with the same water.  But its grace was limited to the first person to enter.  Under the new covenant, baptism is given to all nations as a direct participation in Christ's own sacrificial death (Romans 6:3-6) without the mediation of angels.  So, therefore, baptism grants healing of the soul and the promise of the eternal resurrection of the body, and its grace is inexhaustible.  

 

 Now a certain man was there who had an infirmity thirty-eight years.  According to St. John Chrysostom, Jesus singles out this man who had waited for thirty-eight years in order to teach us perseverance, and also as a judgment against those who lose hope or patience in much lesser troubles lasting a shorter time.  

 

 When Jesus saw him lying there, and knew that he already had been in that condition a long time, He said to him, "Do you want to be made well?"  The sick man answered Him, "Sir, I have no man to put me into the pool  when the water is stirred up; but while I am coming, another steps down before me."  Jesus said to him, "Rise, take up your bed and walk."  And immediately the man was made well, took up his bed, and walked.   Christ's question is relevant for many reasons, according to my study Bible. First, it made public the fact that the sick man kept his faith even in a situation which was seemingly hopeless, for how could a paralytic ever be first into the water?  Second, Christ draws attention away from the water and toward the need we have for a man to help us.  This need is fulfilled in Christ, who became a Man to heal all. Finally, my study Bible notes that not everyone who is ill actually desires healing.  Sadly, some may prefer to remain infirm in order to have license to complain, to avoid responsibility for their lives, or to continue to elicit the pity of others.  The healing of this man is the third sign of seven given in St. John's Gospel.

 

 And that day was the Sabbath.  The Jews therefore said to him who was cured, "It is the Sabbath; it is not lawful for you to carry your bed."  He answered them, "He who made me well said to me, 'Take up your bed and walk.'"  Then they asked him, "Who is the Man who said to you, 'Take up your bed and walk'?"  But the one who was healed did not know who it was, for Jesus had withdrawn, a multitude being in that place.  My study Bible comments that although the Law itself doesn't specifically forbid the carrying of burdens on the Sabbath, this is prohibited in Jeremiah 17:21-22 and is explicitly forbidden in rabbinical teachings.  That Christ is Lord over the Sabbath is made clear here both by His commands and also the man's obedience (see also Matthew 12:1-8).  As is often the case in John's Gospel, my study Bible reminds us, the term Jews is used here to refer to the leaders and not to the people in general (for all the people in the story are Jews, including Jesus and the author of this Gospel).  It asks us to notice the malice of these leaders, because they focus solely on the Sabbath violation, asking the man, "Who is the Man who said to you, 'Take up your bed'?" but ignoring completely the miraculous healing.

 

 Afterward Jesus found him in the temple, and said to him, "See, you have been made well.  Sin no more, lest a worse thing come upon you."  The man departed and told the Jews that it was Jesus who had made him well.  That this man was found in the temple shows his great faith, my study Bible notes, for he had gone there directly to thank God for his cure rather than going to someone's home or to the marketplace.  Jesus tells him, "Sin no more."  My study Bible comments on this that while there is a general connection between sin and suffering (Romans 6:23), this connection is not always one-to-one, for the innocent frequently suffer, and the guilty are often spared earthly sufferings (see also John 9:1-3).  However, sometimes our sins do lead directly to our own suffering. According to St. Chrysostom, this was the case with the paralytic.  But Christ's warning here is that the sins that destroy the soul lead to a far worse result than an affliction of the body.  My study Bible comments that the only hope is to flee from sin altogether.  The man doesn't report Jesus to the leaders  of the Jews in a way that is malicious, but rather as a witness to the goodness of Christ.  Although these leaders are only interested in the violation of the Sabbath, this healed man emphasizes that it was Jesus who had made him well, and says nothing about carrying his bed.  

 

 For this reason the Jews persecuted Jesus, and sought to kill Him, because He had done these things on the Sabbath.  But Jesus answered them, "My Father has been working until now, and I have been working."   Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God.  When Jesus declares God to be My Father, my study Bible explains, the Jews (the religious leaders) clearly understand that it implies total equality.  In the following reading, Jesus will continue expressing the truth of the nature of the relationship between Father, Son, and Holy Spirit.

 

Sometimes, we might observe, telling the truth doesn't solve all of our problems in a difficult situation.  Like the case is with Jesus, the truth about something is often jarring or disconcerting, particularly among an audience that cannot and does not want to accept its ramifications and meanings.  The implication of Christ's words here is perfectly clear to these religious leaders, who know the Scriptures and understand what Jesus language is telling them, but they cannot accept the conclusions that so disagree with their assumptions and what they think they know.  How can this Man, Jesus, possibly make Himself equal with the Father without blaspheming?  Moreover, their exclusive focus on the Sabbath violation -- that is, the violation they perceive this healing to be -- already sets them into their trajectory of hostility toward Jesus.  The Gospel has told us already that these religious leaders have before now become aware that Jesus baptizes more than John, and this was already enough cause for concern and alarm that Jesus departed for Galilee (which meant going through Samaria) to avoid them (see John 4:1-4).  In this case, the truth of who Christ is reveals something which is beyond what they can accept, and they are outraged as a result.  Envy, fear of losing their positions and authority, and a host of other passions play a driving role in the hostility of these men, and the eventual death of Jesus via their machinations.  But for now, Jerusalem, and this time of Christ's third sign of seven given in John's Gospel, the healing of this man, is the place Christ has chosen to reveal these truths about Himself.  The healing as a sign reveals the divine power to restore a person to wholeness, my study Bible says, and we have no reason to doubt that this is also not lost on the religious leaders, and it is something they wish to reject.  Certainly they fear the people should they choose to embrace Jesus as Messiah, preferring His authority to theirs.  For all kinds of reasons, it's often assumed that simply telling or revealing the truth about something will solve problems, take away anger and dissension, resolve arguments.  But Christ's story teaches us that this is not at all necessarily the case.  Far from it, Christ's truth instead, as He has told us Himself, works as a sword (Matthew 10:34-39).  Human beings accept the reality of Christ and His mission of salvation and deliverance, or they don't.  This is the real power of truth on this level, that it bears no compromise.  We can't say that He was "sort of" divine, or that His relationship to the Father was partial, or that the revelations in the Gospels don't really impact spiritual history the way that they do.  Often, the truth in any situation has a similar impact, where the reach of its implications clashes with things people don't want to accept or acknowledge as real.  So it is with the story of Christ, and remains so for us today.  But we should notice that Christ's own mission is gradual.  He does not immediately declare Himself in the fullness of His identity from the beginning, nor does He perform His marvelous signs all at once and on the first day of public ministry.  We should look to this for ourselves in our own lives, for Jesus teaches us discernment in what we do and how we live, in whom we approach and why, and in those whom we do not.  It's a very important and essential lesson to learn for all of us.  As human beings, our truths are always partial; we don't know God in the fullness of who God is.  But Jesus has come into the world to reveal God to us (John 14:9), as we can accept and understand it.  He is here to minister to us, to bring the gospel of grace and love, to save and not to condemn (John 12:47).  But our rejection of what He offers will also have its effect.  Let us look to Him and learn from Him. 

 

 

 

 

 

 

Do you want to be made well?

 

 After this there was a feast of the Jews, and Jesus went up to Jerusalem.  Now there is in Jerusalem by the Sheep Gate a pool, which is called in Hebrew, Bethesda, having five porches.  In these lay a great multitude of sick people, blind, lame, paralyzed, waiting for the moving of the water.  For an angel went down at a certain time into the pool and stirred up the water; then whoever stepped in first, after the stirring of the water, was made well of whatever disease he had.  Now a certain man was there who had an infirmity thirty-eight years.  When Jesus saw him lying there, and knew that he already had been in that condition a long time, He said to him, "Do you want to be made well?"  The sick man answered Him, "Sir, I have no man to put me into the pool when the water is stirred up; but while I am coming, another steps down before me."  Jesus said to him, "Rise, take up your bed and walk."  And immediately the man was made well, took up his bed, and walked.  And that day was the Sabbath.  

The Jews therefore said to him who was cured, "It is the Sabbath; it is not lawful for you to carry your bed."  He answered them, "He who made me well said to me, 'Take up your bed and walk.'"  Then they asked him, "Who is the Man who said to you, 'Take up your bed and walk'?"  But the one who was healed did not know who it was, for Jesus had withdrawn, a multitude being in that place.  

Afterward Jesus found him in the temple, and said to him, "See, you have been made well.  Sin no more, lest a worse thing come upon you."  The man departed and told the Jews that it was Jesus who had made him well.  For this reason the Jews persecuted Jesus, and sought to kill Him, because He had done these things on the Sabbath.  But Jesus answered them, "My Father has been working until now, and I have been working."  Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God.

 

- John 5:1-18 

 

 Now after two days following Christ's reception of the townspeople in Samaria, He departed from there and went to Galilee.  For Jesus Himself testified that a prophet has no honor in his own country.  So when He came to Galilee, the Galileans received Him, having seen all the things He did in Jerusalem at the feast; for they also had gone to the feast.  So Jesus came again to Cana of Galilee where He had made the water wine.  And there was a certain nobleman whose son was sick at Capernaum.  When he heard that Jesus had come out of Judea into Galilee, he went to Him and implored Him to come down and heal his son, for he was at the point of death.  Then Jesus said to him, "Unless you people see signs and wonders, you will by no means believe."  The nobleman said to Him, "Sir, come down before my child dies!"  Jesus said to him, "Go your way; your son lives."  So the man believed the word that Jesus spoke to him, and he went his way.  And as he was now going down, his servants met him and told him, saying, "Your son lives!"  Then he inquired of them the hour when he got better.  And they said to him, "Yesterday at the seventh hour the fever left him."   So the father knew that it was at the same hour in which Jesus said to him, "Your son lives."  And he himself believed, and his whole household.  This again is the second sign Jesus did when He had come out of Judea into Galilee.  

 

  After this there was a feast of the Jews, and Jesus went up to Jerusalem.   So far in John's Gospel, Jesus has attended one festival, and that was the Passover (see this reading).  According to patristic teaching, this feast is the Old Testament Pentecost, which is also called the Feast of Weeks.  It celebrates the giving of the Law on Mt. Sinai.  The references to the Law of Moses later in this chapter, my study Bible comments, confirm this interpretation.  

 

 Now there is in Jerusalem by the Sheep Gate a pool, which is called in Hebrew, Bethesda, having five porches.  In these lay a great multitude of sick people, blind, lame, paralyzed, waiting for the moving of the water.  For an angel went down at a certain time into the pool and stirred up the water; then whoever stepped in first, after the stirring of the water, was made well of whatever disease he had.  This double-basin pool, my study Bible explains, was believed to have curative powers.  It has been discovered about 100 yards north of the temple area, near the Sheep Gate.   The water for this high-ground pool flowed from underground springs.  It was used to wash down the sacrificial lambs before they were slain.  My study Bible comments that this pool functions as a type of Christian baptism.  Under the old covenant, a great multitude waited to enter the water for physical healing after an angel touched it [stirred up the water].  These waters were special in that they were a way of participating indirectly in the animal sacrifices of the temple, as the animals were washed in the same water.  But, my study Bible notes, the grace was limited to the first person to enter.  But under the new covenant, baptism is given to all nations as a direct participation in Christ's own sacrificial death (Romans 6:3-6), without the mediation of angels.  Baptism thus grants healing of the soul and the promise of eternal resurrection of the body -- and its grace is inexhaustible.

 

 Now a certain man was there who had an infirmity thirty-eight years.  My study Bible cites St. John Chrysostom, who teaches that Jesus singled out this man who had waited for thirty-eight years in order to teach us to have perseverance; it's also a judgment against those who lose hope or patience in far lesser troubles lasting a far shorter time.  

When Jesus saw him lying there, and knew that he already had been in that condition a long time, He said to him, "Do you want to be made well?"  The sick man answered Him, "Sir, I have no man to put me into the pool when the water is stirred up; but while I am coming, another steps down before me."  Jesus said to him, "Rise, take up your bed and walk."  And immediately the man was made well, took up his bed, and walked.  And that day was the Sabbath.   My study Bible comments that Christ's question to this man is relevant for several reasons.  First, it makes public the fact that the sick man kept his faith even in a situation that was seemingly hopeless -- for how could a paralytic ever be first into the water?  Second, Christ draws attention away from the water and focuses it toward the need we have for a man to help us.  He is that Man; and fulfills this human need, as He became Man to heal all.  Finally, not everyone who is ill actually desires healing.  My study Bible notes that sadly, there are some who may prefer to remain infirm in order to have license to complain, to avoid responsibility for their lives, or to continue to provoke the pity of others.  

The Jews therefore said to him who was cured, "It is the Sabbath; it is not lawful for you to carry your bed."  He answered them, "He who made me well said to me, 'Take up your bed and walk.'"  Then they asked him, "Who is the Man who said to you, 'Take up your bed and walk'?"  But the one who was healed did not know who it was, for Jesus had withdrawn, a multitude being in that place.     John, the author of the Gospel was himself a Jew, as were all of Christ's disciples and Jesus as well.  My study Bible comments on this passage that although the Law itself does not specifically forbid the carrying of burdens on the Sabbath, this is prohibited in Jeremiah 17:21-22, and it is explicitly forbidden in rabbinical teachings.  That Christ is Lord over the Sabbath is made clear by is command ("Take up your bed and walk") and also by the man's obedience as he immediately did so (see also Matthew 12:1-8).  We should note once again that the term the Jews is most often used in John's Gospel to designate the religious leaders in the temple, and not the people.  My study Bible asks us to notice the malice of these leaders.  They focus only on the violation of the Sabbath, asking the man, "Who is the Man who said to you, Take up your bed'?"  -- at the same time, they completely ignore the miraculous healing.  

Afterward Jesus found him in the temple, and said to him, "See, you have been made well.  Sin no more, lest a worse thing come upon you."  My study Bible remarks upon the fact that this man was found in the temple.  It shows his great faith, it notes, because this man had gone there directly to thank God for his cure, rather than departing to someone's home or to the marketplace.  Jesus tells the man to "sin no more."  My study Bible comments upon this that while there is a general connection between sin and suffering (Romans 6:23), the connection is not always one-to-one.  The innocent frequently suffer, and often the guilty are spared earthly sufferings (see also John 9:1-3).  Nonetheless, sometimes our sins lead directly to our own suffering in this world.  According to St. John Chrysostom, the latter was the case with this paralytic.  But Christ's warning is that the sins that destroy the soul lead to a far worse result than an affliction of the body, my study Bible says.  The only hope is to flee from sin altogether.  

The man departed and told the Jews that it was Jesus who had made him well.    This man does not report Jesus to the leaders of the Jews in a malicious way, my study Bible comments, but rather he is a witness to Christ's goodness.  Even though the religious leaders were only interested in the violation of the Sabbath, this healed man give emphasis to the fact that it was Jesus who had made him well, and says nothing to them about carrying his bed. 

For this reason the Jews persecuted Jesus, and sought to kill Him, because He had done these things on the Sabbath.  But Jesus answered them, "My Father has been working until now, and I have been working."  Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God.  Jesus declares God to be My Father, and these religious leaders clearly understand the implication of absolute equality.  As our readings continue, Jesus will give a discourse in the following verses regarding this relationship of Father and Son.  But let us note for now the emphasis on working, and Christ's particular mission in working the work of the Father as well.  

Today's reading gives us the third sign of seven in John's Gospel.  My study Bible states that it exemplifies the divine power to restore a person to wholeness.  It is interesting to consider this in light of Christ's attitude toward healing which is expressed in today's reading.  Let us note that it gives us pause to think about what wholeness means exactly.  In a modern context we often think of healing in purely material terms.  When we come down with a certain malady, we take the prescribed medicine for it and expect to be cured.  But the truth is that even modern science must recognize there is more to healing than simply physical ailments healed by material medicine.  The level of stress a person is under, for example, is widely understood to influence all kinds of physical ailments, their degree of intensity, and our ability to heal.  This emotional core as one pillar of well-being certainly affects everything else.  Add to that the spiritual element of healing and we start to take in a recipe for wholeness, for surely spiritual well-being is part of the key to emotional health as well.  We cannot really separate any of these components one from the other, when it comes to the wholeness and health of a human being.  Environment plays a role too, as beauty and our capacity to enjoy it certainly plays a role in overall health and healing, and so does our attitude, particularly one that encompasses an active power of gratitude deliberately sought and cultivated.  There are endless ways in which these components of health can influence and be augmented in order to help healing within another dimension of our whole being:  we're not divided into separate pieces, but rather each has some influence upon the other.  But Jesus today ties in healing with the spiritual state of the soul, and in particular our relationship to or participation in sin.  It makes sense if we think of our participation in the life of Christ as participation in God's energies, which is another term for grace.  At the same time, we might consider what kind of energies we participate in when we engage in sinful behavior that cultivates bad habits, addictions, practices that are harmful, isolating, self-destructive, or socially harmful.  This subject is tied to today's reading, for Jesus suggests that this healed paralytic's future well-being is dependent upon his attitude toward sin and his own participation in it.  In many ways, sin is likened in theological or spiritual terms to paralysis.  We're said to be "stuck" in our spiritual path when sin becomes a habit we can't break, similar to addiction.  It becomes an inhibition to spiritual growth and maturity; we cannot progress in terms of our participation in the life Christ desires for us.  Without our own repentance of some kind and on some level, we don't go forward into the well-being Christ has for us, and the next step we might move onto in the journey of our faith.  In this sense of journey, sin sets us back.  An indulgence in a bad habit, such as gossip, can inhibit a better life, a better outlook, progress in terms of spiritual well-being.  Self-destruction is a long, long road with a lot of detours and possible outcomes, none of them taking us to real wholeness, and each a part of that "wide way" Christ warns about in the Sermon on the Mount in Matthew 7:13-14.  Let's note that part of the positive signs of healing of this man in today's reading is his practice of gratitude, that he was found in the temple to thank God for his healing.  It is in this context that Jesus also warns him not to go backward or invite trouble back into his life, by telling him, "Sin no more, lest a worse thing come upon you."  Perhaps we should also take into account the notion that by forgetting about God, by indulging again in some sin in that forgetfulness, he will in fact be practicing ingratitude, and losing his spiritual ground he's gained.  If it's true that we reap what we sow, perhaps we all might consider what we sow and how we sow, and what outcomes we want in this spiritual sense that does indeed touch upon all other things in our lives.  Consider also how common it is that we encounter those who face their own ailments with faith and the practice of that faith.  It's not so much about a physical outcome as it is about our spiritual place in which we find ourselves.  Illness can also be a metaphor for spiritual struggle, and a very real place to struggle for faith regardless of material outcome.  If we in the Church recognize the martyrs of periods of persecution for our faith, perhaps we should come to terms also with modern martyrdoms in the often heroic struggle for faith midst the difficulties of illness and suffering of a physical sort.  Spiritual struggle around illness, and even death, in my experience, is a very real and powerful thing.  There is no time in which we forget about God, and how we are to go through the moments of our lives, and the best choices we can make for spiritual well-being through it all -- and even how such choices affect others.  Let us strengthen our spiritual lives at all times, and help others who may be struggling to do so as well.  Perhaps our most important choice is to continue the spiritual struggle midst the setbacks, hurts, and difficulties of life in an imperfect world -- and maybe this is the real crux of our faith.  In this context, the question, "Do you want to be made well?" takes on all kinds of meanings and possible responses.  Let us consider all the ways it might be answered, at all times. 

 

 

 

 

 

See, you have been made well. Sin no more, lest a worse thing come upon you

 

 After this there was a feast of the Jews, and Jesus went up to Jerusalem.  Now there is in Jerusalem by the Sheep Gate a pool, which is called in Hebrew, Bethesda, having five porches.  In these lay a great multitude of sick people, blind, lame, paralyzed, waiting for the moving of the water.  For an angel went down at a certain time into the pool and stirred up the water; then whoever stepped in first, after the stirring of the water, was made well of whatever disease he had.  

Now a certain man was there who had an infirmity thirty-eight years.  When Jesus saw him lying there, and knew that he already had been in that condition a long time, He said to him, "Do you want to be made well?"   The sick man answered Him, "Sir, I have no man to put me into the pool when the water is stirred up; but while I am coming, another steps down before me."  Jesus said to him, "Rise, take up your bed and walk."  And immediately the man was made well, took up his bed, and walked.  And that day was the Sabbath.  The Jews therefore said to him who was cured, "It is the Sabbath; it is not lawful for you to carry your bed."  He answered them, "He who made me well said to me, 'Take up your bed and walk.'"  Then they asked him, "Who is the Man who said to you, 'Take up your bed and walk'?"  But the one who was healed did not know who it was, for Jesus had withdrawn, a multitude being in that place. 

Afterward Jesus found him in the temple, and said to him, "See, you have been made well.  Sin no more, lest a worse thing come upon you."  The man departed and told the Jews that it was Jesus who had made him well.  

For this reason the Jews persecuted Jesus, and sought to kill Him, because He had done these things on the Sabbath.  But Jesus answered them, "My Father has been working until now, and I have been working."  Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God.

 

- John 5:1-18 

 

Yesterday we read that, after remaining two days with the Samaritans, Jesus departed from there and went to Galilee.  For Jesus Himself testified that a prophet has no honor in his own country.  So when He came to Galilee, the Galileans received Him, having seen all the things He did in Jerusalem at the feast; for they also had gone to the feast. So Jesus came again to Cana of Galilee where He had made the water wine.  And there was a certain nobleman whose son was sick at Capernaum.  When he heard that Jesus had come out of Judea into Galilee, he went to Him and implored Him to come down and heal his son, for he was at the point of death.  Then Jesus said to him, "Unless you people see signs and wonders, you will by no means believe."  The nobleman said to Him, "Sir, come down before my child dies!"  So Jesus said to him, "Go your way; your son lives."  So the man believed the word that Jesus spoke to him, and he went his way.  And as he was now going down, his servants met him and told him, saying, "Your son lives!"  Then he inquired of them the hour when he got better.  And they said to him, "Yesterday at the seventh hour the fever left him."  So the father knew that it was at the same hour in which Jesus said to him, "Your son lives."  And he himself believed, and his whole household.  This again is the second sign Jesus did when He had come out of Judea into Galilee.  

 

After this there was a feast of the Jews, and Jesus went up to Jerusalem.  The feast that marks the setting of today's reading is considered to be the Old Testament Pentecost, which is also called the "Feast of Weeks."  It celebrates the giving of the Law on Mount Sinai.  My study Bible says that this understanding is confirmed by the references to the Law of Moses later in this chapter.  

 

  In these lay a great multitude of sick people, blind, lame, paralyzed, waiting for the moving of the water.  For an angel went down at a certain time into the pool and stirred up the water; then whoever stepped in first, after the stirring of the water, was made well of whatever disease he had.  This was a double-basin pool, and believed to have curative powers, as the text indicates.  My study Bible reports that this pool has been discovered about 100 yards north of the temple area, near the Sheep Gate.   It is a high-ground pool, and its water came from underground springs.  It was used to wash down the sacrificial lambs prior to them being slain.  My study Bible remarks that the pool functions as a type of Christian baptism.  Under the old covenant, there was a great multitude waiting to enter the water for physical healing after an angel touched it.  These waters are special, it notes, because they were a way of indirect participation in the animal sacrifices of the temple, as the animals were washed in the same water.  But this grace is limited to the first person to enter.  In the new covenant, baptism is given to all nations and as a direct participation in Christ's own sacrificial death (Romans 6:3-6).  This happens also without the mediation of angels.  So, my study Bible concludes, baptism grants healing of the soul and the promise of eternal resurrection of the body -- and its grace is inexhaustible. 

 

 Now a certain man was there who had an infirmity thirty-eight years. My study Bible cites St. John Chrysostom's commentary.  St. Chrysostom says that Jesus singled out the man who had waited for thirty-eight years in order to teach us to have perseverance, and as a judgment against those who lose hope or patience in much lesser troubles which last a far shorter time.  

When Jesus saw him lying there, and knew that he already had been in that condition a long time, He said to him, "Do you want to be made well?"   The sick man answered Him, "Sir, I have no man to put me into the pool when the water is stirred up; but while I am coming, another steps down before me."  My study Bible notes that Christ's question is relevant for many reasons.  First, it made public the fact that the sick man kept his faith even in a situation that was seemingly hopeless, for how could a paralytic ever be the first person into the water?  Next, Christ draws attention away from the water and toward the need we have for a man to help us.  This need is fulfilled in Christ Himself, who became a Man to heal all.  Finally, not all people who are ill actually desire healing.  It is a sad statement, but true, that some might prefer to remain infirm for certain things experienced as "benefits."  It gives one license to complain, to avoid responsibility for one's life, or to continue drawing the sympathy of others. 

 

 Jesus said to him, "Rise, take up your bed and walk."  And immediately the man was made well, took up his bed, and walked.  And that day was the Sabbath.  The Jews therefore said to him who was cured, "It is the Sabbath; it is not lawful for you to carry your bed."  He answered them, "He who made me well said to me, 'Take up your bed and walk.'"  Then they asked him, "Who is the Man who said to you, 'Take up your bed and walk'?"  But the one who was healed did not know who it was, for Jesus had withdrawn, a multitude being in that place.  My study Bible comments that although the Law itself does not specifically forbid the carrying of burdens on the Sabbath, this is prohibited in Jeremiah 17:21-22, and it is explicitly forbidden in rabbinical teachings.  It notes also that it's made clear that Christ is Lord over the Sabbath by Christ's command ("Take up your bed and walk") and also by the man's obedience.  (See also Matthew 12:1-8.)  As we will see frequently in John's Gospel, the use of the term the Jews here refers to the religious leaders and not to the people in general; all the characters in our reading are Jews, as is the author of the Gospel.  My study Bible asks us to note the malice of these leaders, who focus only on the Sabbath violation, asking the man, "Who is the Man who said to you, 'Take up your bed'?" but they ignore completely his miraculous healing.  

Afterward Jesus found him in the temple, and said to him, "See, you have been made well.  Sin no more, lest a worse thing come upon you."  The man departed and told the Jews that it was Jesus who had made him well.  My study Bible remarks on the fact that this man was found in the temple; it notes that this shows his great faith, as he had gone there directly to thank God for his cure rather than leaving for someone's home or the marketplace.  Jesus admonishes him to sin no more:  my study Bible comments that while there is a general connection between sin and suffering (Romans 6:23), this connection is not always one-to-one, as the innocent frequently suffer, and the guilty are frequently spared earthly sufferings (see also John 9:1-3).  But, nonetheless, there are times when our own sins lead to our own suffering in a worldly sense.  According to St. Chrysostom, this was the case with this man and his paralysis.  Jesus' warning, however, is that the sins that destroy the soul lead to a far worse result than an affliction of the body; our hope is to flee from sin altogether.  Additionally, this man doesn't report Jesus to the leaders of the Jews in a way that is malicious, but rather as a witness to His work.  Although these leaders were only interested in the violation of the Sabbath, this healed man emphasizes that it was Jesus who had made him well, and says nothing about carrying his bed.  

For this reason the Jews persecuted Jesus, and sought to kill Him, because He had done these things on the Sabbath.  But Jesus answered them, "My Father has been working until now, and I have been working."  Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God.  Here my study  Bible comments that when Jesus declares God to be My Father, the Jews (that is, the religious leaders) quite clearly know that this implies absolute equality.  The discourse by Jesus begun here will continue in our following reading.

In today's reading we are given the third of seven signs in John's Gospel; they are signs of the kingdom of God being extraordinarily present in the Person of Jesus Christ.  My study Bible comments that this healing exemplifies the divine power to restore a person to wholeness.  It seems important to note that, once the man is healed of his paralysis, Jesus also teaches him, ""See, you have been made well.  Sin no more, lest a worse thing come upon you."  This is a distinct warning.  To avoid sinning is to avoid a "worse thing" to come upon him.  One must pause to wonder why this is so.  We might think, in effect, that the grace of God is something that is given but that also can be taken away.  But Christ's words regarding sin indicate that such a "worse thing" would be due to a kind of spurning of grace.  After all, it is God and God's grace that has made this man well.  To therefore go forward not seeking to avoid sin would be in some sense to spurn and reject God -- even after this great grace of healing has been given to the man.  Therefore, to go forward without the effort to avoid sin would be not to set out on a path of righteousness, or a deeper relationship with God.  God has come to the man, but to go forward and resume a healthy life without seeking to avoid sin would be in a sense throwing away that relationship offered by God.  In this way, a "worse thing" could come upon him, for a deliberate rejection of what we know is good, of grace that has been given to us, will have consequences.  In this sense, we have to see Christ's healing as wholeness, and as making the man whole, for we are not only a material body divorced from soul and spirit, but to be understood as a whole person.  We need to see ourselves as whole in this sense of completeness.  If we divorce the notion of our body from all that we are, we remain a kind of abstract being, not whole and not real.  We ignore the true importance of our bodies as temples of God (1 Corinthians 3:16-17), and thus we lack an understanding of what constitutes our own "wholeness."  So when we think about what it means to be truly "whole" as a person, and to be truly healthy, we cannot exempt our journey toward God, our walk with faith.  For life goes on, even after a healing, and to forget about how we need to live our lives is to forget about what we truly need in life, and what it is that makes us whole -- even what it is to be a whole person.  We go forward and life moves on, and as Jesus indicates here, we always need to consider in what direction we are going.  For this is what gives us real health, and the wholeness of who we are.

 

See, you have been made well. Sin no more, lest a worse thing come upon you

 

 After this there was a feast of the Jews, and Jesus went up to Jerusalem.  Now there is in Jerusalem by the Sheep Gate a pool, which is called in Hebrew, Bethesda, having five porches.  In these lay a great multitude of sick people, blind, lame, paralyzed, waiting for the moving of the water.  For an angel went down at a certain time into the pool and stirred up the water; then whoever stepped in first, after the stirring of the water, was made well of whatever disease he had.  

 

Now a certain man was there who had an infirmity thirty-eight years.  When Jesus saw him lying there, and knew that he already had been in that condition a long time, He said to him, "Do you want to be made well?"  The sick man answered Him, "Sir, I have no man to put me into the pool when the water is stirred up but while I am coming, another steps down before me."  Jesus said to him, "Rise, take up your bed and walk."  And immediately the man was made well, took up his bed, and walked.  And that day was the Sabbath.  The Jews therefore said to him who was cured, "It is the Sabbath; it is not lawful for you to carry your bed."  He answered them, "He who made me well said to me, 'Take up your bed and walk.'"  Then they asked him, "Who is the Man who said to you, 'Take up your bed and walk'?"  But the one who was healed did not know who it was, for Jesus had withdrawn, a multitude being in that place.  Afterward Jesus found him in the temple, and said to him, "See, you have been made well.  Sin no more, lest a worse thing come upon you."  The man departed and told the Jews that it was Jesus who had made him well.  

 

For this reason, the Jews persecuted Jesus, and sought to kill Him, because He had done these things on the Sabbath.  But Jesus answered them, "My Father has been working until now, and I have been working."  Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God.

 

- John 5:1–18 

 

Yesterday we read that after spending two days among the Samaritans (see readings from Thursday, Friday, and Saturday),  He departed from there and went to Galilee.  For Jesus Himself testified that a prophet has no honor in his own country. So when He came to Galilee, the Galileans received Him, having seen all the things He did in Jerusalem at the feast; for they also had gone to the feast.  So Jesus came again to Cana of Galilee where He had made the water wine.  And there was a certain nobleman whose son was sick at Capernaum.  When he hard that Jesus had come out of Judea into Galilee, he went to Him and implored Him to come down and heal his son, for he was at the point of death.  Then Jesus said to him, "Unless you people see signs and wonders, you will by no means believe."  The nobleman said to Him, "Sir, come down before my child dies!"  Jesus said to him, "Go your way; your son lives."  So the man believed the word that Jesus spoke to him, and he went his way.  And as he was now going down, his servants met him and told him, saying, "Your son lives!"  Then he inquired of them the hour when he got better.  And they said to him, "Yesterday at the seventh hour the fever left him."  So the father knew that it was at the same hour in which Jesus said to him, "Your son lives."  And he himself believed, and his whole household.  This again is the second sign Jesus did when He had come out of Judea into Galilee.   

 

  After this there was a feast of the Jews, and Jesus went up to Jerusalem.  Now there is in Jerusalem by the Sheep Gate a pool, which is called in Hebrew, Bethesda, having five porches.  In these lay a great multitude of sick people, blind, lame, paralyzed, waiting for the moving of the water.  For an angel went down at a certain time into the pool and stirred up the water; then whoever stepped in first, after the stirring of the water, was made well of whatever disease he had.  This pool was a double-basin pool which was believed to have curative powers.  My study Bible says that this pool has been discovered about 100 yards north of the temple area, near the Sheep Gate.  It notes that the water for this high-ground pool came from underground springs, and it was used to wash down the sacrificial lambs before they were slain.  Moreover, my study Bible comments, this pool functions as a type of Christian baptism, reflecting meanings which transition from the old to the new covenant.  Under the old, a great multitude waited to enter the water for physical healing after an angel touched it.  These waters, it explains, were special because they were a way of indirectly participating in the animal sacrifices of the temple, as the animals were washed in the same water.  But the grace was limited in this case to only the first person to enter.  But under the new covenant, baptism is given to all nations, and it is a direct participation in the sacrificial death of Christ (Romans 6:3-6), without the mediation of angels.  Baptism, my study Bible comments, therefore grants healing of the soul and the promise of eternal resurrection of the body -- and moreover, its grace is inexhaustible.  We recall Christ's words to the Samaritan woman, from Thursday's reading, "But the water that I shall give him will become in him a fountain of water springing up into everlasting life."

 

 Now a certain man was there who had an infirmity thirty-eight years.  My study Bible cites St. John Chrysostom, who comments here that Jesus singled out the man who had waited for thirty-eight years so that we are taught to have perseverance.  Additionally it is a type of judgment against those who lose hope or patience in much lesser troubles lasting a far shorter time. 

When Jesus saw him lying there, and knew that he already had been in that condition a long time, He said to him, "Do you want to be made well?"  The sick man answered Him, "Sir, I have no man to put me into the pool when the water is stirred up but while I am coming, another steps down before me."  My study Bible says that Christ's question is relevant for several reasons.  First, it made public the fact that the sick man kept his faith although in a situation that was seemingly hopeless. How could a paralytic ever be the first into the water?  Second, Christ draws attention away from the water, and toward the concept that we need a man to help us.  Of course, it is Christ who fulfills this need, as He became a Man in order to heal all people.  Finally, not all those who are ill actually desire healing.  This is linked to a psychological preference to remain infirm in order to be free to complain, to avoid responsibility for their lives, or to continue to stimulate pity in others.

And immediately the man was made well, took up his bed, and walked.  And that day was the Sabbath.  The Jews therefore said to him who was cured, "It is the Sabbath; it is not lawful for you to carry your bed."  He answered them, "He who made me well said to me, 'Take up your bed and walk.'"  Then they asked him, "Who is the Man who said to you, 'Take up your bed and walk'?"  We remember that in John's Gospel, the majority of the use of the term the Jews is used like a political term, to designate the leadership (Jesus and all the others in this story are also Jews, as well as John the author of the Gospel).  My study Bible comments here that although the Law itself doesn't specifically forbid the carrying of burdens on the Sabbath, it is prohibited in Jeremiah 17:21-22, and also explicitly forbidden in rabbinical teachings.  It notes that the understanding that Christ is Lord over the Sabbath becomes clear in His command to the man ("Rise, take up your bed and walk"), and then by the man's obedience to Him.  We may also observe the malice in these leaders, who focus only on the violation of the Sabbath, by asking, "Who is the Man who said to you, 'Take up your bed'?" and ignoring completely the healing of this man who'd suffered for such a long time.  

 

 Afterward Jesus found him in the temple, and said to him, "See, you have been made well.  Sin no more, lest a worse thing come upon you."   My study Bible notes that this healed man is found in the temple, emphasizing that it shows his great faith.  He had gone there directly to thank God for his cure rather than leaving for someone's home or the marketplace.  Jesus tells him, "Sin no more."  My study Bible comments on this that as there is a general connection between sin and suffering (Romans 6:23), this connection is, however, not always one-to-one.  Clearly, the innocent often suffer, and the guilty are often spared from earthly sufferings (see also John 9:1-3).  But nonetheless, sometimes our sins do lead directly to our own worldly suffering.  According to St. Chrysostom, such was the case with the paralytic.  Jesus' warning, however, is that the sins that destroy the soul lead to a far worse result than an affliction of the body, my study Bible notes.  Our only hope is fleeing from sin.

The man departed and told the Jews that it was Jesus who had made him well.  My study Bible explains that the man doesn't report Jesus to the religious leaders of the Jews in a malicious way, but rather he is witness to Christ's goodness.  Although these leaders were only interested in the violation of the Sabbath, this healed man emphasizes that it was Jesus who had made him well, and said nothing about carrying his bed.  

For this reason, the Jews persecuted Jesus, and sought to kill Him, because He had done these things on the Sabbath.  But Jesus answered them, "My Father has been working until now, and I have been working."  Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God.  My study Bible says that when Jesus declares God to be My Father, these religious leaders clearly understand that it implies absolute equality.  In the following reading, Jesus will continue to express this unity.

 

Jesus says to the healed former paralytic, "See, you have been made well.  Sin no more, lest a worse thing come upon you."  At first glance, it might appear that Jesus is Himself issuing a threat to this man, as some kind of punishment or retribution.  But with God, this is not the case.  It is similar to John's teaching to Nicodemus:  "He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God."  The explanation here is not that one is offered a punishment for refusal of Christ.  But it is communion with Christ that confers the healing and the grace and the redemption.  Therefore to run from this communion, to refuse it, or to participate in that which runs counter to it and is against it, is to reject the grace, healing, and redemption offered by Christ.  When we're talking about our faith, it is important to understand the impact and power of communion, of participation in the life of Christ.  Whatever it is that cuts us off from that communion works against the dividends of faith.  We have a great grace working for us, and we are given much mercy so long as we are capable of repentance, redemption, of seeking out God.  But our own refusal jeopardizes that capacity, and works to blind us to the ways God would have us go toward God and receive that light.  If we observe the effects of Christ's presence in the Gospels -- and particularly in the progression of events in John's Gospel -- we will notice that while those who are in some way healed or redeemed by Christ continue moving more deeply into faith and communion with Him, as the same story progresses the religious leaders who refuse Him and wish to condemn Him only draw further away, even as they draw themselves into more deeply blindly sinful and corrupt behavior in condemning One whom they know to be innocent.  When we are warned about the effects of sin, it's not for punishment but for our protection and good, like a parent warning a child about touching a hot stove.  The healing in today's reading constitutes the third sign of seven given in John's Gospel.  My study Bible claims that this sign exemplifies the divine power to restore a person to wholeness.  According to patristic sources, this feast which Jesus is attending is the Old Testament Pentecost (also called the "Feast of Weeks") which celebrated the giving of the Law on Mt. Sinai.  Later references in this chapter to the Law of Moses affirm this interpretation.  So let us think about the "law" of participation and communion.  We are to understand that whatever breaks or harms this relationship also does harm to our capacity to receive God's grace and healing power.  In the thoughts of the Church, our very lives are dependent upon God; therefore to jeopardize our deeper or closer faith is to jeopardize the life in abundance we're promised, and all the things that might mean.  Let us pay attention to the law of God's love.

 

 

See, you have been made well. Sin no more, lest a worse thing come upon you

 

 After this there was a feast of the Jews, and Jesus went up to Jerusalem.  Now there is in Jerusalem by the Sheep Gate a pool, which is called in Hebrew, Bethesda, having five porches.  In these lay a great multitude of sick people, blind, lame, paralyzed, waiting for the moving of the water.  For an angel went down at a certain time into the pool and stirred up the water; then whoever stepped in first, after the stirring of the water, was made well of whatever disease he had.  Now a certain man was there who had an infirmity thirty-eight years.  When Jesus saw him lying there, and knew that he already had been in that condition a long time, He said to him, "Do you want to be made well?"  The sick man answered Him, "Sir, I have no man to put me into the pool when the water is stirred up; but while I am coming, another steps down before me."  

 

Jesus said to him, "Rise, take up your bed and walk."  And immediately the man was made well, took up his bed, and walked.  And that day was the Sabbath.  The Jews therefore said to him who was cured, "It is the Sabbath; it is not lawful for you to carry your bed."  He answered them, "He who made me well said to me, 'Take up your bed and walk.'"  Then they asked him, "Who is the Man who said to you, 'Take up your bed and walk'?"  But the one who was healed did not know who it was, for Jesus had withdrawn, a multitude being in that place.  

Afterward Jesus found him in the temple, and said to him, "See, you have been made well.   Sin no more, lest a worse thing come upon you."  The man departed and told the Jews that it was Jesus who had made him well.  For this reason the Jews persecuted Jesus, and sought to kill Him, because He had done these things on the Sabbath. But Jesus answered them, "My Father has been working until now, and I have been working."  Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God. 

 

- John 5:1-18 

 

Yesterday we read that after two days in Samaria near Jacob's well Jesus departed from there and went to Galilee.  For Jesus Himself testified that a prophet has no honor in his own country.  So when He came to Galilee, the Galileans received Him, having seen all the things He did in Jerusalem at the feast; for they also had gone to the feast.  So Jesus came again to Cana of Galilee where He had made the water wine.  And there was a certain nobleman whose son was sick at Capernaum.  When he heard that Jesus had come out of Judea into Galilee, he went to Him and implored Him to come down and heal his son, for he was at the point of death.  Then Jesus said to him, "Unless you people see signs and wonders, you will by no means believe."  The nobleman said to Him, "Sir, come down before my child dies!"  Jesus said to him, "Go your way; your son lives."  So the man believed the word that Jesus spoke to him, and he went his way.  And as he was now going down, his servants met him and told him, saying, "Your son lives!"  Then he inquired of them the hour when he got better.  And they said to him, "Yesterday at the seventh hour the fever left him."  So the father knew that it was at the same hour in which Jesus said to him, "Your son lives."  And he himself believed, and his whole household.  This again is the second sign Jesus did when He had come out of Judea into Galilee.

 

 After this there was a feast of the Jews, and Jesus went up to Jerusalem.  According to patristic commentary, this feast is considered to be the celebration of the Old Testament Pentecost (also called the "Feast of Weeks").   It commemorated the giving of the Law on Mt. Sinai.  My study Bible says that the references to the Law of Moses later in this chapter confirm this interpretation.

 

Now there is in Jerusalem by the Sheep Gate a pool, which is called in Hebrew, Bethesda, having five porches.  In these lay a great multitude of sick people, blind, lame, paralyzed, waiting for the moving of the water.  For an angel went down at a certain time into the pool and stirred up the water; then whoever stepped in first, after the stirring of the water, was made well of whatever disease he had.   This was a double-basin pool which was believed to have curative powers.  My study Bible says that it has been discovered about 100 yards north of the temple area, near the Sheep Gate.  The water for this high-ground pool flowed from underground springs.  It as used to wash down the sacrificial lambs before they were slain.  A note tells us that this pool functions as a "type" of Christian baptism.  Under the old covenant, a great multitude waited to enter the water for physical healing after an angel touched it.  These waters were special in that they were a way of indirectly participating in the animal sacrifices of the temple, since the animals were washed in the same water.  But this grace was limited to the first person to enter.  In the new covenant, baptism is given to all nations as a direct participation in Christ's own sacrificial death (Romans 6:3-6) without the mediation of angels.  Baptism therefore grants healing of the soul and the promise of eternal resurrection of the body, and its grace is inexhaustible.  

Now a certain man was there who had an infirmity thirty-eight years.  My study Bible cites St. John Chrysostom, who writes that Jesus singled out the man who had waited for thirty-eight years in order to teach us to have perseverance, and as a judgment against those who lose hope or patience in much lesser troubles lasting a far shorter time. 

When Jesus saw him lying there, and knew that he already had been in that condition a long time, He said to him, "Do you want to be made well?"  The sick man answered Him, "Sir, I have no man to put me into the pool when the water is stirred up; but while I am coming, another steps down before me."  Here my study Bible comments that Christ's question is relevant for many reasons. First of all, it made public the fact that the sick man kept his faith even in circumstances that are seemingly hopeless.  How could a paralytic ever be the first into the water?  Second, Christ draws attention away from the water and toward the need we have for a man to help us.  This is fulfilled in Christ, who became Man in order to heal all.  Finally, my study Bible adds that not everybody who's ill truly desires healing.  Some might prefer to remain infirm in order to have license to complain or to avoid responsibility for their lives, possibly to continue receiving the pity of others.

Jesus said to him, "Rise, take up your bed and walk."  And immediately the man was made well, took up his bed, and walked.  And that day was the Sabbath. This healing is the third sign of seven given in John's Gospel.  It manifests the divine power to restore a person to wholeness.

 

The Jews therefore said to him who was cured, "It is the Sabbath; it is not lawful for you to carry your bed."  He answered them, "He who made me well said to me, 'Take up your bed and walk.'"  Then they asked him, "Who is the Man who said to you, 'Take up your bed and walk'?"  But the one who was healed did not know who it was, for Jesus had withdrawn, a multitude being in that place.  My study Bible tells us that although the Law itself does not specifically forbid the carrying of burdens on the Sabbath, this is prohibited in Jeremiah 17:21-22 and explicitly forbidden in rabbinical teachings.  That Christ is Lord over the Sabbath is made clear here by His command ("Rise, take up your bed and walk") and by the man's obedience.  As is frequently the case in John's Gospel, the use of the term the Jews refers to leaders as a sort of political term, and not to the people in general.  We are asked to notice the malice of these leaders, as their focus is only on the Sabbath violation, asking the man, "Who is the Man who said to you, 'Take up your bed'?" but ignoring altogether the miraculous healing.  

Afterward Jesus found him in the temple, and said to him, "See, you have been made well.   Sin no more, lest a worse thing come upon you."  My study Bible asks us to note that this man was found in the temple, for it shows his great faith, as he had gone there directly to thank God for his cure instead of leaving to someone's home or to the marketplace.  Jesus tells him to sin no more:  My study Bible notes that while there is a general connection between sin and suffering (Romans 6:23), it's not always one-to-one.  The innocent frequently suffer, and often the guilty are spared earthly sufferings (see also John 9:1-3).  Nonetheless, there are times when one's own sin leads directly to personal suffering in this world.  St. John Chrysostom writes that this was the case with this paralytic.  But Christ's warning, according to my study Bible, is that the sins that destroy the soul lead to a far worse result than an affliction of the body.  The one hope is to flee from sin altogether.  

The man departed and told the Jews that it was Jesus who had made him well.  This man does not report Jesus to the leaders of the Jews in a way that is malicious, but rather as testimony to Christ's goodness.  My study Bible says that although these leaders are only interested in the violation of the Sabbath, the healed man emphasizes that it was Jesus who had made him well, and says nothing about carrying his bed.  

For this reason the Jews persecuted Jesus, and sought to kill Him, because He had done these things on the Sabbath. But Jesus answered them, "My Father has been working until now, and I have been working."  Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God.  Jesus refers to God as My Father, and the religious leaders clearly understand that this implies absolute equality.  He will continue this dispute in our following reading.  

In Matthew 12:1-8, we can read of a similar kind of incident, in which Jesus upsets the religious authorities who accuse Him and His disciples of violating the Sabbath, as they gleaned food by plucking heads of grain to eat in the fields as they walked.  In that case, Jesus provided to them an example of a blameless violation of the Sabbath by David and his men, who ate of the showbread meant only to be for the priest.  But Christ's greater emphasis is on mercy as the very nature of God and source of the Law ("But if you had known what this means, 'I desire mercy and not sacrifice,' you would not have condemned the guiltless" - Matthew 12:7).  In that reading, Jesus declares that "the Son of Man is Lord even of the Sabbath" (Matthew 12:8), hence the relevance also for the events of today's reading.  My study Bible asks us to examine the attitudes of the religious leaders, whose zealousness for rabbinical tradition would become the source of conflict with Jesus, and also an object of His great criticism for the hypocrisy it led to on their part (Matthew 23).  Moreover, the fullness of Christ's purpose in coming into the world is revealed through this particular action of mercy, for it is necessary in order to heal.  It is not separate from faith (nor used to induce faith through "proofs") as remarked upon by my study Bible, when it notes that the man was found giving thanks in the temple, in gratitude for his healing.  This detail about gratitude is extremely significant, for it seems that it is related to Christ's admonition to the man, "See, you have been made well.  Sin no more, lest a worse thing come upon you." One of the ways in which we can understand this teaching given by Jesus is an emphasis on the true importance of gratitude, and its linked understanding that this is the recognition of just where the man's healing comes from in the first place.  For without proper gratitude for the healing, how would he be expressing in his life any sense of what has happened to him, and what great gift has been given to him?  How do we understand gratitude except in its proper place as recognition for the giver of a gift?  To continue to commit sin with impunity would in fact imply a complete lack of recognition of the Giver; and prove a sort of challenge to God -- implying entitlement and not gratitude or recognition of what he has been given.  One might say that to continue to sin, without a thought given to God and God's desires and teachings or nature, would be test God in some sense, to challenge the nature of our relationship to God.  For it is we who depend upon God, even as God loves us beyond what we can understand of love.  Gratitude characterizes proper relationship, a true sense of maturity even in human relations.  For without it, we do not properly recognize love or mercy, nor the care and sacrifice of others.  Neither are we able to function fully without the practice of gratitude, as in its absence we find despair, unhappiness, and blindness to the things in life that offer us goodness and richness, our own blessings we overlook.  (For modern science on gratitude, see this article and this one.)  Even these religious authorities show an extreme lack of gratitude in their blindness to the revelation of God's mercy in the miraculous sign of healing, the blessing that has come among them and within their community.  So we may conclude here the essential nature of gratitude to our lives, and the many ways we might show that.  In this case, Jesus admonishes this healed man to remember God, by teaching him to "go and sin no more, lest a worse thing come upon you."  It teaches us not to take our blessings for granted, nor the mercy or kindness of others.  It also gives us a strong message about God at work in our midst, for as Jesus teaches about the Holy Spirit, our own responses to God form the shape of judgment (see John 16:7-11), including the possibility of consequences to our lives even in this world.  Even such negative consequences must be seen as corrective warnings, if we are not blind to them nor to God's goodness, giving us another reason why gratitude is a necessary component of a mature spirituality and character of a person.  So let us think hard about gratitude and its central importance for us as human beings.  It centers us in the place of relatedness to God, to Christ, and to God's active work in the world through grace and the Holy Spirit.  It teaches us the proper response to love (and God is love, 1 John 4:8).  It is the hallmark of a person of a fully formed character, and creates right-relatedness within our own social groups, while its lack creates severe problems and conflicts.  Let us consider both the powerful effects of gratitude, and the depleted conditions of life without it, as we move through Lent toward the Passion of Christ, and to Resurrection.  

My Father has been working until now, and I have been working

 

 After this there was a feast of the Jews, and Jesus went up to Jerusalem.  Now there is in Jerusalem by the Sheep Gate a pool, which is called in Hebrew, Bethesda, having five porches.  In these lay a great multitude of sick people, blind, lame, paralyzed, waiting for the moving of the water.  For an angel went down at a certain time into the pool and stirred up the water; then whoever stepped in first, after the stirring of the water, was made well of whatever disease he had.  Now a certain man was there who had an infirmity thirty-eight years.  When Jesus saw him lying there, and knew that he already had been in that condition a long time, He said to him, "Do you want to be made well?"  The sick man answered Him, "Sir, I have no man to put me into the pool when the water is stirred up; but while I am coming, another steps down before me."  Jesus said to him, "Rise, take up your bed and walk."  And immediately the man was made well, took up his bed, and walked.  And that day was the Sabbath.  The Jews therefore said to him who was cured, "It is the Sabbath; it is not lawful for you to carry your bed."  He answered them, "He who made me well said to me, 'Take up your bed and walk.'"  Then they asked him, "Who is the Man who said to you, 'Take up your bed and walk'?"  But the one who was healed did not know who it was, for Jesus had withdrawn, a multitude being in that place.  Afterward Jesus found him in the temple, and said to him, "See, you have been made well.  Sin no more, lest a worse thing come upon you."  The man departed and told the Jews that it was Jesus who had made him well. 

For this reason the Jews persecuted Jesus, and sought to kill Him, because He had done these things on the Sabbath.  But Jesus answered them, "My Father has been working until now, and I have been working."  Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God.

 

- John 5:1-18 

 

Yesterday we read that, after remaining two extra days with the Samaritans who received Him, Jesus departed from there and went to Galilee.  For Jesus Himself testified that a prophet has no honor in his own country.  So when He came to Galilee, the Galileans received Him, having seen all the things He did in Jerusalem at the feast; for they also had gone to the feast.  So Jesus came again to Cana of Galilee where He had made the water wine.  And there was a certain nobleman whose son was sick at Capernaum.  When he heard that Jesus had come out of Judea into Galilee, he went to Him and implored Him to come down and heal his son, for he was at the point of death.  Then Jesus said to him, "Unless you people see signs and wonders, you will by no means believe."  The nobleman said to Him, "Sir, come down before my child dies!"  Jesus said to him, "Go your way; your son lives."  So the man believed the word that Jesus spoke to him, and he went his way.  And as he was now going down, his servants met him and told him, saying, "Your son lives!"  Then he inquired of them the hour when he got better.  And they said to him, "Yesterday at the seventh hour the fever left him."  So the father knew that it was at the same hour in which Jesus said to him, "Your son lives."  And he himself believed, and his whole household.  This again is the second sign Jesus did when He had come out of Judea into Galilee.

 

  After this there was a feast of the Jews, and Jesus went up to Jerusalem.  Now there is in Jerusalem by the Sheep Gate a pool, which is called in Hebrew, Bethesda, having five porches.  In these lay a great multitude of sick people, blind, lame, paralyzed, waiting for the moving of the water.  For an angel went down at a certain time into the pool and stirred up the water; then whoever stepped in first, after the stirring of the water, was made well of whatever disease he had.  My study Bible explains that this double-basin pool, believed to have curative powers, has been discovered about 100 yards north of the temple area, near the Sheep Gate.  The water for this high-ground pool came from underground springs, and it was used to wash down the sacrificial lambs before they were slain.  It adds that this pool functions as a type of Christian baptism.  Under the old covenant, a great multitude waited to enter the water for physical healing after an angel touched it.  These waters were special in this sense that they were a way to indirectly participate in the animal sacrifices of the temple, as the animals were washed in the same water.  But the grace was limited to the first person to enter.  Under the new covenant, baptism is given to all nations as a direct participation in Christ's own sacrificial death (Romans 6:3-6) without the mediation of angels.  Therefore baptism grants healing of the soul and the promise of eternal resurrection of the body, and its grace is inexhaustible.  

Now a certain man was there who had an infirmity thirty-eight years.  My study Bible cites the commentary of St. John Chrysostom, who says that Jesus singled out the man who had waited for thirty-eight years in order to teach us to have perseverance, and also as a judgment against those who lose hope or patience in much lesser troubles lasting a far shorter time.  

When Jesus saw him lying there, and knew that he already had been in that condition a long time, He said to him, "Do you want to be made well?"  The sick man answered Him, "Sir, I have no man to put me into the pool when the water is stirred up; but while I am coming, another steps down before me."   Christ's question is relevant for the several reasons, according to my study Bible.  First, it made public the fact that the sick man kept his faith even in a situation that was seemingly hopeless; how could a paralytic ever be the first one into the water?  Next, the Lord takes attention away from the water and toward the need we have for a man to help us.  This is fulfilled in Christ Himself, who became Man to heal all.  Finally, not everyone who is ill truly desires healing.  Most sadly, there are those who prefer to remain infirm in order to have license to complain, to avoid responsibility for their lives, or to continue to pursue the pity of others.

Jesus said to him, "Rise, take up your bed and walk."  And immediately the man was made well, took up his bed, and walked.    This healing is the third of seven signs in John's Gospel.  My study Bible says that it exemplifies the divine power to restore a person to wholeness.  In patristic literature, it is referred to as the Old Testament Pentecost (also called the "Feast of Weeks"), which celebrates the giving of the Law on Mt. Sinai.  This interpretation is confirmed by the references to the Law of Moses later in this chapter.

 

And that day was the Sabbath.  The Jews therefore said to him who was cured, "It is the Sabbath; it is not lawful for you to carry your bed."  But the one who was healed did not know who it was, for Jesus had withdrawn, a multitude being in that place.  My study Bible explains that although the Law itself does not specifically forbid the carrying of burdens on the Sabbath, this is prohibited in Jeremiah 17:21-22 and is explicitly forbidden in rabbinical teachings.  This passage makes clear that Christ is Lord over the Sabbath through His command ("Rise, take up your bed and walk") and the man's obedience (see also Matthew 12:1-8).  Once again, my study Bible reminds us that the term the Jews in John's Gospel most often refers to the leaders, and not to the people in general.  It is meant more in a political sort of sense than religious, as all the people in the reading, including Christ, are Jews.  My study Bible asks us to remark upon the malice of these leaders:  they focus solely on the Sabbath violation, asking the man, "Who is the Man who said to you, 'Take up your bed'?" but ignore altogether the miraculous healing of this man who was infirm for thirty-eight years.  

Afterward Jesus found him in the temple, and said to him, "See, you have been made well.  Sin no more, lest a worse thing come upon you."  That the healed man was found in the temple shows his great faith; my study Bible says that he had gone there directly to thank God for his cure, rather than departing to someone's home or the marketplace.  On Christ's command, "Sin no more," my study Bible comments that while there is a general connection between sin and suffering (Romans 6:23), this connection is not always one-to-one, as the innocent often suffer and the guilty are often spared earthly sufferings (see also John 9:1-3).   Nonetheless, there are times when our sins lead directly to our own suffering in the world.  According to St. Chrysostom, the latter is the case with the paralytic.  Christ's warning, however, my study Bible adds, is that the sins that destroy the soul lead to a far worse result than an affliction of the body.  The only hope is to flee from sin altogether.  

 

The man departed and told the Jews that it was Jesus who had made him well.   This man doesn't report Jesus to the leaders of the Jews in a malicious way, but my study Bible says that he is a witness to Christ's goodness.  For although these leaders were only interested in the violation of the Sabbath, this healed man emphasizes that it was Jesus who had made him well, and he says nothing about carrying his bed.

 

For this reason the Jews persecuted Jesus, and sought to kill Him, because He had done these things on the Sabbath.  But Jesus answered them, "My Father has been working until now, and I have been working."  Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God.  My study Bible explains that when Jesus declares God to be My Father, the Jews clearly understand this as an implication of absolute equality, as we see from their response and their reasoning. 

I am intrigued by the notion that Jesus once again mentions work, when He says, "My Father has been working until now, and I have been working."   In the recent readings that involved the Samaritan woman, when Christ's disciples came upon Him and urged Him to eat, He replied, "I have food to eat of which you do not know," and added, "My food is to do the will of Him who sent Me, and to finish His work" (see Thursday's reading).  Here again in today's reading, following so soon in the Gospel afterward, Jesus mentions work again.  It gives us pause to consider what work means to us, and what it means to Christ.  In the previous reading, He said that His work was His food, implying that a true work feeds us, a work that comes from God for us to do.  This is certainly the case for Jesus.  In today's reading, He emphasizes as part of His equality with the Father that His Father has been working until now, and He has been working.  This equality to God the Father, therefore, is not simply a matter of power or being, but apparently also of "sameness" in the sense of what God does.  God is working until now, Father and Son, and we can presume also, the Holy Spirit.  Part of this absolute equality involves God's will and nature, inseparable from what God does.  So if we really think about work, once again (as we reviewed in Thursday's reading), then we have to think about Christ's way that He frames and pictures work for us.  We so often think of work as laborious toil, or something we just have to do to take care of ourselves and our families, to get somewhere in life.  In a modern society, work can also be a status symbol; we chase after jobs or job titles that will identify us with a social status of some sort.  We might value what a person does for work because of how much money it commands, or the importance of the job within the community.  There are jobs which are looked down upon, as if there isn't dignity in whatever labor we do or is available to us.  It comes to mind that Rev. Martin Luther King, Jr. put a great deal of emphasis on the value of work, and there are several quotations of his on this subject.  One is, "If a man is called to be a street sweeper, he should sweep streets even as a Michaelangelo painted, or Beethoven composed music or Shakespeare wrote poetry. He should sweep streets so well that all the hosts of heaven and earth will pause to say, ‘Here lived a great street sweeper who did his job well.'"  He put a great deal of emphasis on service, and the grace to do it.  So, in this respect, Martin Luther King teaches us that what Jesus did in majestic dignity as God, so we can follow Christ's example in work in our own comparably limited ways; even a small effort, or something that to others might not be significant or great, becomes great if we are following in faith and love of God.  King also said, "No work is insignificant. All labor that uplifts humanity has dignity and importance and should be undertaken with painstaking excellence," and, "Not everybody can be famous but everybody can be great, because greatness is determined by service."   It comes to mind that the greatness of Christ was often expressed in ways that no one else at the time saw or knew; often He chose to remain hidden or told those whom He had healed not to speak of it to others.  One thing that is often missing in a modern understanding of valuable work is the aspect of our own humility added to the mix:  King hints at this when he speaks of service, and encourages us to see whatever we do in terms of what we can bring to it.  Ultimately, to serve, asks of us first humility -- for even Christ served the will of the Father and not His own, so this remains consistent truth for us to follow in our own lives, and relying upon God's grace and faith no matter what we do.  This is true not only regarding how we do our work, but also prayerfully seeking that work we can do which will please God.  There might be something right in front of us we've been blind to, like a man waiting thirty-eight years for someone to help him.  This sense of work that Christ elevates to a property of God becomes profoundly another way in which He brings salvation and healing to the world.   In describing the effects of Adam's sin, and the fallen nature that results, Genesis 3:17 tells us that God said to Adam, "Because you have heeded the voice of your wife, and have eaten from the tree of which I commanded you, saying, 'You shall not eat of it': cursed is the ground for your sake; in toil you shall eat of it all the days of your life."  Work, in this exile from God, becomes toil.  But Christ's words rehabilitate and heal even work for us.  In a time when those of upper classes, wealth, and authority were marked by their capacity for leisure, Christ dignifies the notion of work by thus characterizing the action of God.  Let us consider the grace and dignity we can bring to what we do with our lives, what is before us to do, in prayerful service and devotion and faith.  Sometimes even a work for which one receives no money may be the greatest service of all in the sight of God.