335. BETHESDA: HEALING ON THE SABBATH DAY
"Rise, take up thy bed and walk"
In this lesson, Jesus comes to Jerusalem for the second recorded oc casion of his ministry and at the pool of Bethesda heals a cripple of 38 years on the Sabbath Day. This is the third sign recorded in John's Gospel. This action provoked persecution by the Jews and led to a lengthy dissertation by Jesus in which he showed the true significance of the Sabbath Law which they had completely failed to grasp. He proceeded to speak of the intimate relationship he had with the Father, and of the authority which had been delegated to him. He con cluded by listing the irrefutable witnesses to his claims and by warning them that, unless they changed their attitude towards him, they would forfeit eternal life.
The aim of this lesson is to see Jesus' authority and power sup ported by three irrefutable witnesses.
John 5
THE IMPOTENT MAN HEALED (Jn. 5:1-9).
There was a pool near the north-east corner of the Temple called Bethesda, meaning "House of Mercy". There large numbers of sick folk gathered waiting anxiously so that they might be first in after the movement of the waters. The pool seems to have been fed by an inter mittent spring whose waters had increased medicinal properties after being disturbed. This apparently natural phenomenon was popularly accredited to an angel. This John explains in verse 4, which can be considered as being in parenthesis. There is no justification for the omission of this verse from some translations.
Jesus made his way through the streets and stood in the midst of the suffering expectant multitude. The water had not yet stirred and the atmosphere was tense and silent as the impotent and their friends and relatives concentrated, with a selfishness born out of the greatness of their pain and need, on seeing the first shimmer of movement.
As Jesus watched he found amid the pitiful sight the saddest case of all: a man lying on the steps with no man to help him (v.6). For 38 years he had endured his infirmity. Despair was written on his face. Jesus stood over the man but his presence awakened no response. The man did not know him, had no faith in him, and made no demands of him. In this he symbolised Israel: because of unbelief an earlier generation had been punished for 38 years, and today they are "halt" and have more faith in superstition and their own power than God's appointed Son (Mic. 4:7; Num. 14:33-34; Deut. 2:14).
Suddenly he heard a voice addressing him, "Do you want to be healed?" (v.6 RSV). Jesus no doubt knew that he had dragged himself there and that others were always quicker to reach the water. The despair in his eyes was emphasised in his voice: "Sir, I have no man when the water is troubled, to put me into the pool" (v.7). His fait still lingered in the black waters below. Had he at last found a friend to help him into the water? But Jesus directed his thoughts from such lowly expectations, and with a strong voice he gave command, "Rise take up thy bed, and walk". Instinctively the man obeyed: he bent down, rolled up his bed and stood up. He found a freedom not known for 38 years. He turned to face the one he had obeyed, but Jesus had gone.
All eyes would have turned towards this chronic invalid, the unhappiest of them all now moving among them joyful and elated. The waters below could bubble and subside unnoticed for there was now a greater source of power and healing in Israel.
JESUS EXPLAINS THE TRUE MEANING OF THE SABBATH LAW (Jn. 5:10-20).
But, alas, the cure had been done on the Sabbath day in which no work was to be performed. The man bearing his bed was accosted by the Jews and reprimanded for the breach. The man justified his action on the grounds that his healer wielded divine power and hence also divine authority. He had specifically told him to take up his bed! What had he done wrong? The wilful blindness of the Jews can be seen when it is remembered that he was a familiar figure, a cripple for many years. They dismissed from their minds the wonder of his cure which could have led them also to a higher appreciation of Jesus and the Sabbath Law.
In the Temple, appropriately, healed and healer came face to face, and Jesus completed the cure commenced on the steps. Characteristically the spiritual cure followed the natural: "Behold, thou art made whole: sin no more" Sin is the root cause of suffering and if persisted in after healing will lead to something worse; death itself (v.14). In gratitude, most likely, the man told the Jews who it was that had healed him. But their purposes were evil and like birds of prey they swooped, taking no cognisance of the miracle. They persecuted and sought to slay him for what they held were abuses of the Sabbath law € healing a man and telling him to carry his bed on the Sabbath (v.16).
Many of Jesus' miracles were performed on the Sabbath (e.g. Mk. 2:23-28; 3:1-7). Jesus, the Jews asserted, should have waited. But behind Jesus' actions there lies profound Truth. He said: "My Father is working still, and I am working" (v.17 RSV). God had been and was working to restore the "rest" hallowed by Him at Creation, but violated by man's sin. God was ceaselessly active on man's behalf and had now sent His Son that the true rest might be inaugurated through his saving work (Matt. 11:28-30). Jesus was doing God's work, continuing His example and objectives. The evidence of God's deter mination to bring about this ultimate "rest" for man in the Kingdom could be seen in His hallowing the seventh day and making observance of it so stringent a matter (Gen. 2:3; Ex. 31:15-17). Seeing Jesus had the same objective as God (the granting of release to those in sin's bondage), no day could be more appropriate than the Sabbath, for Jesus to work miracles of healing.
On this occasion Jesus took the highest argument € that his actions were copies of his Father's. Later Jesus justified his disciples' plucking of corn ears on the Sabbath by pointing out that as Son of man he was Lord also of the Sabbath. The Son of man had been promised domin ion over "all things" and this included the Sabbath Law (Mk. 2:27-28; Psa. 8:2-6). He taught that the "Sabbath was made for man"; it was designed for his well-being and not his destruction. Man should not thoughtlessly breach it except in times of need, when his highest good came into conflict with the Sabbath Law.
Later again Jesus even taught a lesson from their own practice. He pointed out that they would judge it right to exercise an humane spirit to lift an ox or ass from a pit on the Sabbath (Lk. 14:5; 13:15-16). He taught that the Sabbath spirit was more highly observed when acts of compassion and goodness were done. Thus Jesus did not excuse himself for his breach of the Sabbath law, but sought to lead them through it to an appreciation of God's purpose in him.
But his words went unappreciated and, in fact, were made the basis of an additional accusation: because he called God his Father, he was charged with "making himself equal with God" (v.18). In his next words Jesus effectively annuls both charges: "The Son can DO nothing of himself" (v.19). In this remarkable statement he pleads his dependence not his equality with God, and as for the works, the Father had done them, thus authenticating them. He then revealed his intimate fellowship with his Father: the Father "loves the Son" and "shows" him what He does, and the Son sees and does likewise. He had knowledge of his Father's acts and will, which were his guide. If they should wonder at such a display of healing, what would the effect be upon them of "greater works" (vv. 19-20)?
"GREATER WORKS" OF JESUS TO FULFIL THE SABBATH SIGN (Jn. 5:21-30).
Jesus ominously pointed out that the Father had bestowed even greater honour upon him; he had been given authority to raise, judge and give life to "whom he will". The very prerogatives of the Father had been committed to the Son. What would the position then be of those who challenged him and sought to slay him?
In verses 24-28 Jesus revealed his authority to his hearers. By accept ance of him and his Father, they could be related to life instead of death € so sure was the promise that continued obedience would ensure eternal life. Note that eternal life is not a present possession but a hope (Titus 1:2), or promise (1 Jn. 2:25), to be obtained at the resurrection (v.29). The guarantee lay in the fact that the Father, "the fountain of life" (Ps. 36:9; 1 Tim. 6:16), had entrusted the same life-giving power to him. Moreover, seeing he was Son of man, and thus "touched with the feeling of our infirmities", he was chosen by God to be a sacrifice for man, a high priest for man, and the judge of man (Heb. 2:13-18; 4:14-16; Jn. 5:27). In this way the redemptive work of man, which commenced with belief (v.24), would culminate in resurrection unto life. But in the case of those who refused, there would be con demnation (v.29). Herein lay his warning to them. Nor could they escape: those who heard him and saw his mighty works would "all" be responsible and answerable to him. Literally all men will not be raised (cp. Ps. 49:20; Eph. 2:1, 12); the "all" of verse 28 refers to both classes of hearers € rejecters and accepters.
THREEFOLD WITNESS TO HIS AUTHENTICITY (Jn. 5:31-47).
If it should be claimed that Jesus was a self-projectionist, there were other witnesses to his claims. True, his claims were all embracing; so anticipating objection, he placed before them three witnesses.
1. The Witness of John € vv.31-35.
They had sent to John and had been told plainly that he was not the Christ, but that the Christ was soon to be revealed and that he was preparing men's hearts for him (Jn. 1:19-27). While John's witness had been received "for a season", Jesus' professed relationship with the Father was so intimate that he required more than man's testimony: God alone could provide the evidence, without which every other form of support would be suspect. Hence the second witness was: €
2. The Witness of the Father through the Works € vv.36-38.
Jesus constantly brought to their attention the plain implication behind all his mighty works € that God was with him (cp. Jn. 10:32; 15:24). Their repudiation of such irrefutable evidence prov ed conclusively that they had not the true teaching of the Father's Word (vv.37-38). Thus they neglected the third witness: €
3. The Witness of the Word € vv.39-47.
Verses 39-40 in the RSV read: "You search the scriptures, because you think that in them you have eternal life; AND it is they that bear witness of ME; yet you refuse to come to me that you may have life". Here was a remarkable thing: Christ was the heart and focus of the O.T. scriptures they studied, and yet they repudiated him. What was the cause of such blindness? A courting of human praise and glory, rather than divine approval. Their last hope was taken from them when he said that Moses, in whose law they sought justification, would be their accuser: it was impossible to believe Moses and reject Jesus, for Moses wrote of him (Deut. 18:15-18).
LESSONS FOR US
- Jesus has been given the power of resurrection and judgement which he will personally supervise. Unbelief of him today will bring rejec tion by him tomorrow, but acceptance now will mean joy and im mortality with him in the Kingdom.
- The Sabbath sign spoke of God's continual work for man's salva tion and rest, and not his destruction. In Jesus Christ we can rest now from vain human travail and labour in God's vineyard "to enter that rest" of the 1000 years.
- Jesus supports his great claims with three witnesses, both human and divine, which cannot be dismissed.
REFERENCE LIBRARY:
"The Gospel of John" (J. Carter) € Chapter 5
"A Life of Jesus" (M. Purkis) € Book 3, Chapter 5
"Law and Grace" (W. F. Barling) € Pages 192-193
PARAGRAPH QUESTIONS:
- The impotent man at the pool of Bethesda had been diseased for 38 years. In what way did he represent the nation of Israel?
- Why was it right for Jesus to heal on the Sabbath day?
- The Jews charged Jesus after he healed the impotent man at the pool of Bethesda with claiming equality with God. How did Jesus show that this was false?
- Comment briefly on the three witnesses to the work of Jesus which he spoke of after the healing at the pool of Bethesda.
ESSAY QUESTIONS:
- Give an account of what happened at the pool of Bethesda when Jesus healed the impotent man?
- Jesus said: "My Father worketh hitherto, and I work" (Jn. 5:17). Explain what he meant.
- What witnesses did Jesus bring forward to support his claims when he reproved the Jews after healing at the pool of Bethesda?