3, 4. The genuineness of the passage, beginning with waiting for the moving of the water, and comprising [pg 092] the whole of verse 4, is disputed. The Council of Trent, indeed, defined “libros singulos cum omnibus suis partibus ... prout in vulgata Latina Editione habentur ... pro sacris et canonicis esse suscipiendos:” but it is not thereby defined that every tittle (particula) or every verse, is canonical Scripture. It would seem, therefore, that Catholics are free to reject this passage, and it is a question for criticism to decide whether we are to receive or reject it.
After an examination of the evidence for and against, we believe that the passage is more probably genuine. It stands in codex A (Alexandrinus), and in at least ten other uncial and very many cursive MSS. It is read in the “Vetus Itala” and in the Vulgate; in the plain and figured Syriac versions, and in the Persian, Coptic, and Arabian versions. It is read by Cyril of Alexandria, Chrys., Theophy., Euthy., Tertull., Ambr., and August. Finally, the context, especially the reply of the sick man (verse 7), supposes it. Why it came to be wanting in so many MSS. it is difficult to explain.[46]
That the wonderful efficacy here attributed to the water of this pond was miraculous, and not merely, as the Rationalists would have us believe, the effect of salubrious natural properties in the water, seems clear. For—(1) there is the intervention of an angel which disturbed (ἐτάρασσε) the water; (2) only the first person entering the pond was cured; (3) he was cured not gradually, but at once, and completely: “he was immediately made whole;” (4) he was cured no matter what his disease. When the Rationalists find for us an intermittent spring whose waters possess the properties here attributed to Bethesda, [pg 093] we shall be prepared to listen to them.
The waters of Bethesda, in their wonderful efficacy to cure every disease, were a striking though imperfect type of the waters of Penance, which heal every spiritual malady of everyone, be he first or last who bathes in them.
| 5. Erat autem quidam homo ibi triginta et octo annos habens in infirmitate sua. | 5. And there was a certain man there, that had been eight and thirty years under his infirmity. |
| 6. Hunc cum vidisset Iesus iacentem, et cognovisset quia iam multum tempus haberet, dicit ei: Vis sanus fieri? | 6. Him when Jesus had seen lying, and knew that he had been now a long time, he saith to him: Wilt thou be made whole? |
| 7. Respondit ei languidus: Domini, hominem non habeo, ut, cum turbata fuerit aqua, mittat me in piscinam: dum venio enim ego, alius ante me descendit. | 7. The infirm man answered him: Sir, I have no man, when the water is troubled, to put me into the pond. For whilst I am coming, another goeth down before me. |
| 8. Dicit ei Iesus: Surge, tolle grabatum tuum, et ambula. | 8. Jesus saith to him: Arise, take up thy bed, and walk. |
| 9. Et statim sanus factus est homo ille: et sustulit grabatum suum, et ambulabat. Erat autem sabbatum in die illo. | 9. And immediately the man was made whole: and he took up his bed and walked. And it was the sabbath that day. |
5-9. Christ speaks with and heals a man who had been thirty-eight years ill (of paralysis or some similar disease, as would appear from verses 7-8); and, to show how complete the cure was, perhaps also to give an occasion for the discourse which follows, He orders the man who has been cured to take up his bed and walk. It would be a rather severe trial of recovered strength to have to carry some of the beds of modern times; but that on which the poor paralytic had been resting was not cumbrous. It was probably only a carpet or mattress, or at most there was but a very light framework. In Acts v. 15, we find the term used in our text distinguished from κλίνη, which was rather the bed of the rich, more expensive and cumbrous.
| 10. Dicebant ergo Iudaei illi qui sanatus fuerat: Sabbatum est, non licet tibi tollere grabatum tuum. | 10. The Jews therefore said to him that was healed: It is the sabbath, it is not lawful for thee to take up thy bed. |
10. It is not lawful. See Exod. xx. 8; Jer. xvii. 21, 22.
| 11. Respondit eis: Qui me sanum fecit, ille mihi dixit: Tolle grabatum tuum, et ambula. | 11. He answered them: He that made me whole, he said to me: Take up my bed, and walk. |
11. The man appeals to the authority of Him who had cured him, who surely must be from God, and able to dispense in the Sabbath law.