Chapter V.
Second, on the manifestation of the Word with respect to conditions on the part of the Word Himself who is manifested.
1. After these things there was etc. That principal part has been concluded in which the manifestation of the incarnate Word is treated insofar as it regards conditions on the part of those to whom the manifestation is made: here begins the second principal part, in which the manifestation of the incarnate Word is treated insofar as it regards conditions on the part of the Word Himself who is manifested. For He shows that the Son of God Himself, who is the Word of the Father, manifests Himself as healer, preserver, director, and life-giver.
First, therefore, He shows Himself as healer in the present chapter. Second, as preserver in the sixth chapter, there: After these things He went away etc. Third, as director from the beginning of the seventh chapter up to the eleventh, and it begins there: After these things Jesus walked in Galilee etc. Fourth, as perfect restorer in the raising of Lazarus, at the beginning of the eleventh chapter, there: Now there was a certain man sick, Lazarus.
First, the Son of God manifests Himself as healer.
2. The present chapter, therefore, in which He manifests Himself as healer through the wondrous liberation of the paralytic, has four parts according to the four things that are determined therein. In the first is touched upon the miraculous healing. In the second, the calumniation of the healing, there: Now it was the Sabbath. In the third, the refutation of the calumniation, there: Jesus therefore answered and said to them. In the fourth, the corroboration of the refutation, and this through many testimonies, there: If I bear witness etc.
The wondrous healing, therefore, is described according to the letter from four aspects: first, from the fitness of the time; second, from the disposition of the place; third, from the need of the sick man; fourth, from the power of the one healing.
3. (Vers. 1.). First, therefore, it is described from the fitness of the time, because it was a festive time, in which the Lord was accustomed to bestow benefits. For this reason he says: After these things, namely those things which were narrated above, there was a feast day of the Jews. Chrysostom says that this feast day was Pentecost, which was midway between Passover and the Feast of Tabernacles, that is, the solemnity of booths. And Jesus went up to Jerusalem, as all the Jews had in custom: Luke 2: "They went up to Jerusalem according to the custom of the feast day."
4. (Vers. 2.). Now there is at Jerusalem. Here second is touched upon the disposition of the place where the healing was done, because it was in the place of healing, which was the sheep pool; on account of which he says: Now there is at Jerusalem a sheep pool, that is, a pool for livestock, because there the victims from the flocks were washed; and this pool was near the temple and from this function had received its name. Therefore he says: Which is called in Hebrew Bethsaida, that is, house of livestock, because it had this function. It also had an adornment; whence he says: Having five porticoes. And the reason is given for why it had these.
5. (Vers. 3.). In these lay a great multitude of the sick, and incurable by nature: whence he says: Of the blind, the lame, the withered, waiting for the moving of the water, so that they might be healed through the benefit of divine grace, which was bestowed in the descent of the Angel. Therefore he says:
6. (Vers. 4.). Now an Angel of the Lord descended at certain times into the pool, namely to heal: and he adds the sign of this descent: And the water was stirred, so that those who could not see the Angel might see the water: and he adds the divine effect: And whoever first descended into the pool after the stirring of the water, as being more diligent, was made well from whatever infirmity held him, without distinction, because, as is said in Acts 10, "God is no respecter of persons," etc.
7. (Vers. 5.). Now there was a certain man etc. Here the third point is touched upon, namely the necessity of the sick man, because he had long been sick and destitute of all help. He had long been sick, whence he says: Now there was a certain man there: a certain one, singular in his misery, having thirty-eight years in his infirmity. Behold, the length of infirmity, by which the Lord was moved to have mercy and to seek out and address him. Whence he says:
8. (Vers. 6.). When Jesus had seen him lying, oppressed by infirmity, and knew that he had already been there a long time, in the suffering of misery: he says to him, through the kindness of mercy: Do you wish to be made well ? through the power of divine might. He did not ask this because he doubted his will, but in order to make manifest his need. Which he also did by his response: therefore he adds:
9. (Vers. 7.). The sick man answered him: Lord, I have no man, so that when the water is stirred, he might put me into the pool: and so I am destitute, and there is none to help: the Psalm: "Trouble is near and there is none to help", and I of myself am powerless. Whence he adds: While I am coming, another descends before me: and so I cannot be healed, because only one is healed, and that the one who descends first. And thus the necessity of the sick man is indicated.
10. (Vers. 8.). Jesus says to him. Here the fourth point is touched upon, namely the power of the healer, because he heals by command alone. Therefore he says: Rise, take up your bed and walk: rise, through restored health: take up your bed, through strength: and walk, through the certainty of health. And this was done: whence he also adds:
11. (Vers. 9.). And immediately the man was made well; behold, restored health: and he took up his bed: behold, strength: and he walked: behold, the certainty of health. And all this was done by the word of Christ: the Psalm: "He spoke, and they were made"; whence in Esther 13, Mordecai said: "Lord, almighty King, all things are placed in your dominion," etc.
12. Morally. It should be noted here what this pool having five porticoes is, who the sick are, and how they are healed.
The pool, which is gathered from rainwaters, is penance, in which there is an outpouring of tears for the loss of heavenly things. Concerning this rain, Jeremiah 5 : They did not say: Let us fear our God, who gives us the early rain, that is, compunction for evils committed, and the latter rain, for goods omitted. This rain descends to the valleys; it is not on the mountains and the proud: 2 Kings 1: Mountains of Gilboa, let neither dew nor rain come upon you.
This pool of penance has five porticoes, in which rests a multitude of the infirm : because there are five considerations which ought to make a person remain in penance.
13. The first consideration is the guilt of sin, by which one has bound oneself to punishment: Psalm : For I am ready for scourges, and my sorrow is continually before me.
The second consideration is the severity of judgment: Sirach 2 : If we do not do penance, we shall fall into the hands of the Lord: Hebrews 10: It is a fearful thing to fall into the hands of the living God.
The third consideration is the opportunity of time, because afterward there will be no place for penance: Ecclesiastes 9 : Whatever your hand is able to do, do it earnestly, because neither work nor reason nor wisdom nor knowledge will be in the netherworld, to which you hasten.
The fourth consideration is the uncertainty of the last day: Ecclesiastes 9 : Man does not know his end: but as fish are caught with a hook, and as birds are seized with a snare, so are men caught in an evil time, when it suddenly comes upon them.
The fifth consideration is the uncertainty of one's own state, because one does not know whether one has done anything pleasing to God: therefore he said in the Psalm : And I said: Now I have begun: Sirach 10: Every dominion is a brief life.
14. The infirm are: the blind, sinning through ignorance: Matthew 15 : They are blind and leaders of the blind. And if a blind man offers guidance to a blind man, both fall into a pit.