The Great Commentary of Cornelius a Lapide: S. John
Ver. 5 . — A man having an infirmity : Greek and Vulgate. S. Chrysostom and others say that this sick man was a paralytic. Tropologically, this infirm man represents one who has grown old in a course of sin : who lies without strength in habits of vice, and is without any power to do good. For as palsy dissolves the bonds which knit the limbs together, so does a habit of sin enervate and dissolve the strength of the soul, so that men cannot arise out of it, and resist it, unless they are raised and strengthened by the mighty grace of God. Hence it is plain that such a palsy as this was naturally incurable ; and we see that for thirty-eight years it could not be healed by any skill. Christ therefore took upon Himself to heal this palsy rather than the diseases of the other sick who were there, in order to show forth both His Almighty power and His infinite mercy. This was why Christ determined to heal Paul, who was labouring even beyond the rest of the incredulous and impious Jews under the worst spiritual disease of unbelief, as he himself shows us in the beginning of his 1st Epistle to Timothy. As S. Austin says, “The great Physician descended from heaven because one who was sick unto death lay on the earth.” On the symbolical meaning of the thirty-eight years see S. Augustine in loc., where he says, amongst other things, that it was the symbol of weakness, as forty is the symbol of healing and perfection. “ If therefore,” he says, “ the number forty has the perfection of the Law, and the Law is not fulfilled except by the twofold precept of charity, what wonder that he was sick, who lacked two of the forty?” The twofold love, viz., of God and his neighbour, was lacking.
Ver. 6 . — When Jesus saw , &c. Christ knew well that he had a desire to be healed, but He asked the question — 1. To afford the sick man an opportunity for conversation, and from thence of being healed. As S. Cyril says, “ Herein was a great proof of the compassion of Christ, that He did not (always) wait for the entreaties of those who were sick, but prevented them by His mercy.”
2. That He might sharpen the man’s attention to the instantaneous character of the miracle, and so to the words and deeds of Christ. From all these He might know with certainty that he was healed, not by the pool, nor by medicine, but by Christ alone, who was superior to all the virtue of the pool, or of medicine, and so might believe in Him as a prophet, and the Messiah, and might in penitence ask and obtain of Him remission of his sins. Wherefore He healed him beside the healing pool, but without touching it, that He might show that it was He who had given its virtue to the pool, and that He therefore, without the aid of the pool, could heal him by His word alone.
Ver. 7 . — The sick man answered , &c. The sick man does not answer Christ’s question directly. He takes for granted that every one knew that he desired to be healed. Therefore he makes mention of the way of obtaining healing by means of the pool. As though he had said, “ I am prevented by palsy from going into the pool, for I have none to carry me. I am a poor man. If therefore Thou canst help me in this matter, do so.” For he thought that when Christ asked the question, Dost thou wish to be healed? He meant, “ Dost thou wish that I should carry thee into the pool, when the angel moves the water, that thou mayest in it be healed ?” As yet he did not know the power of Jesus, for he had never seen Him.
The Syriac translates a little differently : Even so, Lord (I do wish to be healed), but I have not a man. Beautifully does St Augustine say, “ In very deed was that man (Jesus) necessary for his salvation, but it was that man who is also God.”
Ver. 8 .— Jesus saith unto him , &c. These words of Christ were practical and efficacious. In saying Arise, He caused him to arise, and healed him. As S. Augustine says, “ It was not a command of work, but an operation of healing.” And S. Cyril, “ Such power and virtue were not of man ; it is a property of God alone to command like this.” Christ bade him take up his bed, that it might be evident to all that He had healed him, yea, that he had been made instantly stout and strong, so as to be able to carry his bed. Wherefore Euthymius in this passage observes that Christ was accustomed, after the miracles which He wrought, to add something by which their truth and greatness might be perceived. Thus in this instance He bade the paralytic take up his bed, which he could not have done unless he was healed ; yea, stout and strong. So after the multiplication of the loaves, He ordered more fragments to be taken up than were originally in the bread. So He said to the leper whom He healed, “ Go show thyself to the priest.” So He ordered something to be given to eat to the girl whom He raised from the dead (Mark v. 43).
Tropologically, S. Gregory (Hom. 12 in Ezech.) applies these words to sinners who have been justified by penance, who, by the just judgment of God, suffer temptations from their former sins. He says, “The sick man restored to health is bidden to carry the bed in which he had been carried. For it is necessary that every one who is healed should bear the contumely of the flesh, in which he had before lain in his sickness. What then is it to say, Take up thy bed, and go unto thine house, but, “ Bear the temptations of the flesh, in which thou hast hitherto lain ? ”
Thus S. Mary of Egypt for seventeen years after her conversion suffered dreadful temptations of the flesh, because she had previously lived for that number of years immodestly. Sins therefore are their own executioners, and their own righteous avengers. What before pleased afterwards torments : what willingly thou hast done, the same thou shalt hereafter unwillingly suffer.
Symbolically, S. Augustine says (Tract. 17), “Arise; that is, love God, who is above. Take up thy bed ; i.e., love thy neighbour, bear his infirmities, according to the words, ‘ Bear one another’s burdens, and so fulfil the law of Christ.’ When thou wast weak thy neighbour carried thee : thou art made whole, carry now thy neighbour. Carry him with whom thou walkest, that thou mayest come to Him with whom thou desirest to abide.”
Ver. 9. — And immediately (Syriac) in that moment . . . for on that day was the Sabbath . Christ designedly healed upon the Sabbath, both because the Sabbath was the highest festival of the Jews, which therefore it was right to sanctify above other days by good works, such as healing a sick man like this paralytic: and also because He hereby wished to show the Jews that He was the Lord of the Sabbath. For in bidding him take up his bed, which was a thing forbidden by the old Law, He showed that He was Messiah and God. Moreover, because the Sabbath was a day dedicated to rest and the praise of God, Christ gave rest from his pains to this sick man, and so afforded a notable occasion for praising God on this day.
Ver. 10. — The Jews therefore, &c. As Nonnus paraphrases, “ Clamorously they uttered an accusing charge, ‘ It is the Sabbath, which every one ought to keep wholly in rest : it is not lawful for thee to carry thy bed.’” Speaking generally, they say the truth; for among the Jews it was a matter of the highest obligation to keep the Sabbath. All work was then forbidden, as appears from Exodus xx. 8. And especially the carrying of burdens on that day is forbidden by Jeremiah (xvii. 21, &c.). Christ, however, here says the contrary to the sick man whom He cured, because He, being Lord of the Sabbath, could dispense with its obligation. Moreover, what was forbidden by the Law upon the Sabbath was servile work, not a pious and Divine work like this. Christ bade the man who was healed take up his bed that the crowds of people who were flocking into the Temple on the Sabbath might become acquainted with the miracle, and acknowledge Jesus, its author, to be the Messiah, giving Him thanks.
Ver. 11. — He answered them , &c. Understand, This was indeed a Divine man, and by Divine power has healed me. Therefore He is a friend of God, and would not bid me do anything except what is pleasing to God. As S. Augustine says, “Should I not receive a command from Him from whom I have received healing?” Just indeed was this defence of the sick man, which the Jews ought to have understood and accepted, but being blinded by pride they could not receive it, and so sinned by persecuting Christ and fell into hell.
Ver. 12. — Therefore they asked him , &c. Being indignant, they say with threats, “ Who is that bold and insolent man, who dare bid thee, contrary to the Law, carry thy bed upon the Sabbath day? Verily, that man is not of God who does not keep the Sabbath which God has ordained.” Thus they spoke through a blind prejudice derived from this Law, which they did not understand. Whereas, on the contrary, they ought to have understood that He who had miraculously healed the sick man, could not have done it except by the singular authority and help of God, and therefore that He had equally received from God the right to say on the Sabbath, Take up thy bed and walk.
Ver. 13. — But he who was healed, &c. The man knew not the name of Jesus, nor whither He had gone, nor indeed who He was, for he had never seen Him before.