STORIES OF JEWISH CHRIST - Amazon S3 · The rabbis commenting in this ancient text knew about some fountains, some water sources that were used for healing. Indeed this was a widespread

STORIES OF

JEWISH CHRIST

Divine Healings in Hellenized Jerusalem

IN THIS LECTURE:

1. Divine Healings in Judaism

IN THIS LECTURE:


2. Bethesda Pool Healing

IN THIS LECTURE:



3. Asclepius – The Healer of Mankind

IN THIS LECTURE:



3. Asclepius – The Healer of Mankind

4. Another Pool Healing

Divine Healings in

Judaism

Many cultures believe in divine healing. It is widely known that Greeks and Romans believed in divine healing and worshipped gods connected with healing miracles, building shrines and temples all over their lands.

Many cultures believe in divine healing. It is widely known that Greeks and Romans believed in divine healing and worshipped gods connected with healing miracles, building shrines and temples all over their lands.

For ancient rabbis and monotheistic Jewish thought this presented a theological problem. How can we explain divine healings in pagan worship? Do pagan gods really heal? Are they real and are they truly powerful?

Zunin said to R. Akiva: We both know in our heart that there is no reality in an idol; nevertheless we see men enter [the shrine] crippled and come out cured. What is the reason?... At the time they [afflictions] are sent upon a man the oath is imposed upon them, "You shall not come upon him except on such and such a day, nor depart from him except on such and such a day...” When the time arrives for them to depart, the man chanced to go to an idolatrous shrine. (Babylonian Talmud, Avodah Zarah 55a)

Rabbi Akiva (40-137 CE) was a famous sage of his generation and a leading contributor to the Mishnah – the written repository of Jewish oral traditions.

His answer to the problem was -“right time, wrong place”. God decrees the duration of sickness and the time of healing. Just because it coincided with a visit to a pagan shrine, it does not mean this pagan deity is real and can heal people. The healing merely coincided with God’s will.

R. Nehemiah said: they [people who saw it] should act as witnesses lest the people afterwards say to thee: There were fountains [of healing?] there. And thy rod, wherewith thou smote the river Moses then said: Lord of the Universe… this is the rod of punishment... it brought the ten plagues on the Egyptians. But God replied: My methods are not those of mortals; man cuts with a knife and heals with a bandage, but I heal with the thing with which I smite. And thy rod, wherewith thou smote the river, take in thy hand, so that all may know that it is an instrument of blessing. (Ex. Rabbah 26:2)

The rabbis commenting in this ancient text knew about some fountains, some water sources that were used for healing. Indeed this was a widespread practice in the ancient world. According to them, witnesses are needed to confirm that it was God and not some miracle fountain that healed a person.

The rabbis commenting in this ancient text knew about some fountains, some water sources that were used for healing. Indeed this was a widespread practice in the ancient world. According to them, witnesses are needed to confirm that it was God and not some miracle fountain that healed a person.

Moses’ rod was an instrument of blessing and an instrument of punishment. Both at the same time. God heals differently. A man cuts with a knife and heals with a bandage, but God heals with the same means with which he smites.

There is a fascinating passage in the Torah that describes miraculous healings - "The Lord sent fiery serpents among the people and they bit the people, so that many people of Israel died... And Moses made a bronze serpent and set it on the standard; and it came about, that if a serpent bit any man, when he looked to the bronze serpent, he lived." (Numbers 21:6,9)

There is a fascinating passage in the Torah that describes miraculous healings - "The Lord sent fiery serpents among the people and they bit the people, so that many people of Israel died... And Moses made a bronze serpent and set it on the standard; and it came about, that if a serpent bit any man, when he looked to the bronze serpent, he lived." (Numbers 21:6,9)

The fascinating part is that both death and healing come through the means of a serpent. God indeed smites and heals by the same means, through the serpent.

The Scriptures often relate healing with faith in God. Torah describes the snake on the pole in the wilderness as being able to heal Israelites who merely trusted God’s promise and just glanced upon it. One snake kills and yet another snake brings healing.

The Scriptures often relate healing with faith in God. Torah describes the snake on the pole in the wilderness as being able to heal Israelites who merely trusted God’s promise and just glanced upon it. One snake kills and yet another snake brings healing.

In Numbers it was the lack of faith in God that brought the snakes into the camp. And it is faith (or trust) in God’s promise of healing through his remedy was the antidote for the venom of those snakes. God smites and heals with the same means.

“No one has ascended into heaven, but He who descended from heaven: the Son of Man. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life.” (John 3:13-15)

John’s gospel uses the image of Moses' snake in the wilderness to connect it to Jesus' sacrifice. In both instances healing occurs as an action of faith. In the wilderness, the bronze serpent brings physical healing; saving people from certain death. Messiah’s death saves people from eternal death.

In John the "Son of Man" (1 Enoch, 4 Ezra, 3 Enoch, Daniel 7, 4Q246) and the "Son of God" concepts are mixed into one image ascribed to Jesus as the Messiah.

“No one has ascended into heaven, but He who descended from heaven: the Son of Man. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life.” (John 3:13-15)

Bethesda Pool Healing

1 After these things there was a feast of the Ioudaioi (Jews/Judeans), and Jesus went up to Jerusalem. 2 Now there is in Jerusalem by the sheep gate a pool, which is called in Hebrew Bethesda, having five porticoes. 3 In these lay a multitude of those who were sick, blind, lame, and withered, waiting for the moving of the waters. (John 5:1-3)

4 For an angel of the Lord went down at certain seasons into the pool and stirred up the water; whoever then first, after the stirring up of the water, stepped in was made well from whatever disease with which he was afflicted. 5 A man was there who had been ill for thirty-eight years. (John 5:4-5)

6 When Jesus saw him lying there, and knew that he had already been a long time in that condition, He said to him, “Do you wish to get well?” 7 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.” 8 Jesus said to him, “Get up, pick up your pallet and walk.” 9 Immediately the man became well, and picked up his pallet and began to walk. (John 5: 6-9)

6 When Jesus saw him lying there, and knew that he had already been a long time in that condition, He said to him, “Do you wish to get well?” 7 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.” 8 Jesus said to him, “Get up, pick up your pallet and walk.” 9 Immediately the man became well, and picked up his pallet and began to walk. (John 5: 6-9)

This man expected that Jesus would simply help him into the pool when the right time came. Jesus decided to heal him instead by challenging him to obey him and to attempt to get up. After 38 years of sickness this man tried.

Now it was the Sabbath on that day. 10 So the Ioudaioi (Jews/ Judeans) were saying to the man who was cured, “It is the Sabbath, and it is not permissible for you to carry your pallet.” 11 But he answered them, “He who made me well was the one who said to me, ‘Pick up your pallet and walk.’” 12 They asked him, “Who is the man who said to you, ‘Pick up your pallet and walk’?” 13 But the man who was healed did not know who it was, for Jesus had slipped away while there was a crowd in that place. (John 5:9-13)

14 Afterward Jesus found him in the temple and said to him, “Behold, you have become well; do not sin anymore, so that nothing worse happens to you.” 15 The man went away, and told the Ioudaioi (Jews/ Judeans) that it was Jesus who had made him well. (John 5:14-15)

14 Afterward Jesus found him in the temple and said to him, “Behold, you have become well; do not sin anymore, so that nothing worse happens to you.” 15 The man went away, and told the Ioudaioi (Jews/ Judeans) that it was Jesus who had made him well. (John 5:14-15)

According to Jesus this man was sick because of some particular sin in his life. What was his sin? We do not know, because John does not tell us. But if God truly afflicts and heals with the same means then the story of his healing could provide the answer about the nature of his sin and why he was sick for so long, not dying and not receiving healing. Perhaps looking deeper into the Bethesda Pool we can discover some answers…

The Bethesda pool’s description indicates a 1st century Herodian design. Herod is well-known for improving the Jerusalem Temple, expanding the top of the mountain and making the complex much larger and impressive.

The Bethesda pool’s description indicates a 1st century Herodian design. Herod is well-known for improving the Jerusalem Temple, expanding the top of the mountain and making the complex much larger and impressive.

But Herod also Hellenized Jerusalem by building a number of towers, the military Antonia Fortress, a Roman Theatre, a Hippodrome, a Roman Sports Complex and most probably the Bethesda Pool among other structures.

Photo from the 50:1 Herodian Jerusalem Model (Israel Museum, Jerusalem) - Reconstruction of the 1st century Bethesda Pool.

In John 5 Jesus heals a man at Bethesda pool in Jerusalem. Why would they gather by this pool? The pool was believed to have healing powers!

The Pool of Bethesda was situated in the “new city” within a new third wall, which technically means it was outside the original city of Jerusalem. The third wall was most recent and it enclosed the new expanding but still scarcely populated area of the city in the 1st

century.

Archaeologically confirmed the location of the Bethesda Pool right outside of the Northern temple boundary

Βηθεσδά

ית ֶחֶסדה בֵּHouse of Mercy / Kindness (?)

Bethesda was built next to the Antonia Fortress (Roman stronghold) and right outside of the Sheep Gate that led into the temple complex.

3… [waiting for the moving of the waters; 4 For an angel of the Lord went down at certain seasons into the pool and stirred up the water; whoever then first, after the stirring up of the water, stepped in was made well from whatever disease with which he was afflicted.] 5 A man was there who had been ill for thirty-eight years. (John 5:3-5)

A careful study of NT manuscripts reveals that the entire bracketed section (below) was not a part of the original text of John. It was most likely a later scribal addition, maybe even a side note, copied by successive scribes as if it was an original.

If some scribe truly inserted this embellishment about the angel stirring the waters onto John 5 and there was no such angel at the pool, then why did the sick people come to Bethesda? It is not clear. That is exactly why the scribe must have inserted the angel into the story, so that the story would make more sense to the future readers.

Why would 1st century Jews seek divine healing at Bethesda and not in the nearby Temple? Why not Siloam? There has to be a legitimate explanation.

OPTION ONE: Bethesda could have been a Jewish water facility (John 5:3-4) associated with unusual healing miracles in the Herodian Jerusalem.



OPTION TWO: Bethesda could have been a Hellenistic (Pagan) water facility called an Asclepion(a temple of the god Ascelpius).



OPTION TWO: Bethesda could have been a Hellenistic (Pagan) water facility called an Asclepion(a temple of the god Ascelpius).

If Bethesda was indeed a pagan shrine of Asclepius then the sin of this Jewish man at the pool might have been unbelief. Perhaps, deep in his unbelief, he was seeking healing from the Greek Asclepius and not from the God of Israel.

Asclepius -The Healer of Mankind

An Asclepion is a temple of Asclepius, the Greek god of medicine and healing (Roman Serapis) who was a son of the Greek god Apollo and the grandson of Zeus. Greek goddesses Hygeia and Panacea are Asclepius’ daughters.

An Asclepion is a temple of Asclepius, the Greek god of medicine and healing (Roman Serapis) who was a son of the Greek god Apollo and the grandson of Zeus. Greek goddesses Hygeia and Panacea are Asclepius’ daughters.

In the Hellenistic world Asclepius was called “a great healer of men and a savior”. It was believed he could even give life to the dead. This statue depicts an image of young Asclepius with his rod and a snake.

In fact, snakes were a key symbol of the cult of Asclepius. It was told that they freely slithered in his temple precincts. The legends say that priests of Asclepius sometimes released snakes into the pool of water. And people who would enter the waters of the pool after them would receive a healing.

In fact, snakes were a key symbol of the cult of Asclepius. It was told that they freely slithered in his temple precincts. The legends say that priests of Asclepius sometimes released snakes into the pool of water. And people who would enter the waters of the pool after them would receive a healing.

One Roman writer Strabo (64 BCE - 21 CE) who wrote a lot about the Geography and History of the Empire left us a vivid description of an Asclepion.

"And this city (Epidarius) is not without a distinction, and particularly because of the epiphany of Asclepius, who is believed to cure diseases of every kind and always has his temple full of the sick, and also of the votive tablets on which the treatments are recorded, just as at Cos and Tricca." (Strabo, Geographica, 8.6.15)

This statue pictures Asclepius as a more mature man, but the rod and the snake are still there.

What did Strabo mean by votive tablets? An ancient custom was to make tablets and record cures and special thanksgiving for the healing given by a deity upon such tablets. Sometimes people made replicas of healed body parts as a votive (symbolic) offerings. Clay representation like this one were left at the shrine as testimonies of deity’s healing power.

Snakes wrapped around the rod of Asclepius were a key symbol of the cult. Even today one of the main symbols of modern medicine is a stick with a snake around it.

Most modern people recognize this symbol. It is called Caduceus, which is a linguistic adaptation from the Greek word κηρύκειον (kerukeon). Today this is a universal symbol of medicine. But it is hardly a modern symbol. In this photo, one can see this very symbol in the ruins of ancient Ephesus.

Sometimes the rod of Asclepius which has only one snake is confused with kerukeon which is a messenger’s rod.

Today this ancient symbol of a herald is common in the medical context. The scepter has two snakes wrapping around the shaft, often adorned with wings. In this 5th century BCE depiction Hermes carries this messanger’s staff.

In this 5th century BCE depiction thekerukeon staff is carried by Iris, who is the messenger of goddess Hera. The staff of Asclepius should not be mixed up with this symbol. The rod of Asclepius has only one snake and no wings.

Asclepius was immensely popular! Romans estimated about 400 temples of Asclepius throughout the empire.

Asclepius was immensely popular! Romans estimated about 400 temples of Asclepius throughout the empire.

Temples of Asclepius were filled with the sick and typically incorporated pools for bathing and healing rituals. This would fit with John’s Bethesda description.

This image shows remnants of the sacred pool besides the temple of Asclepius in Pergamum in ancient Asia Minor (Turkey). Notice the steps. The pool was not decorative, but functional.

"there will be natural appropriateness if for all temples in the fist place, the most healthy cites be chosen and suitable springs of water in those places in which shrines are to be set up, and for Asclepius in particular..." (Vitruvius, De Architechtura 1.2.7 - 80-15 BCE) “…god uses this well as a kind of co-worker and it has been useful to many in obtaining what they had asked from the god... this well the discovery and possession of great miracle-worker who does everything for salvation of men... for when bathed with it many recovered their eyesight, while many were cured of ailments of the chest." (about the well at the Asclepius shrine by Aristides Tehodorus, Oratio 39:1-18 - 117-181 CE)

"there will be natural appropriateness if for all temples in the fist place, the most healthy cites be chosen and suitable springs of water in those places in which shrines are to be set up, and for Asclepius in particular..." (Vitruvius, De Architechtura 1.2.7 - 80-15 BCE) “…god uses this well as a kind of co-worker and it has been useful to many in obtaining what they had asked from the god... this well the discovery and possession of great miracle-worker who does everything for salvation of men... for when bathed with it many recovered their eyesight, while many were cured of ailments of the chest." (about the well at the Asclepius shrine by Aristides Tehodorus, Oratio 39:1-18 - 117-181 CE)

Both pagan writers draw a clear connection between Asclepius and the healing of people through water, pools, springs and wells.

Could it be that Bethesda was really a pagan Asclepion?

Emperor Hadrian who leveled Jerusalem and then rebuilt it in the 2nd century CE used the very site of the Bethesda Pool as an Asclepion. He made it a temple of Serapis (Roman version of Asclepius). Archaeologists found votive offerings (like the ones mentioned by Strabo) and an entry place decorated with snake motifs.

During the Byzantine period (5th century CE) Christians built the Church of St. Anne on the very site of previous Roman structures. Roman era stones were reused, so the 2nd

century buildings did not survive.

During the Byzantine period (5th century CE) Christians built the Church of St. Anne on the very site of previous Roman structures. Roman era stones were reused, so the 2nd

century buildings did not survive.

Coincidently, in the same spot, deep underneath the ruins of the St. Anne’s Church lie water cisterns that date back to the time before Herod, to the days of Maccabees (2nd cent BCE).

These ancient cisterns and ruins are behind and blow still standing St. Anne’s church. They were most likely used to trap water from the valley to be used for temple needs before the days of Herod. Perhaps they were cleansing baths. Some may have been used to wash the sacrificial sheep, explaining the reason northern entrance is called the Sheep Gate.

These ancient cisterns and ruins are behind and blow still standing St. Anne’s church. They were most likely used to trap water from the valley to be used for temple needs before the days of Herod. Perhaps they were cleansing baths. Some may have been used to wash the sacrificial sheep, explaining the reason northern entrance is called the Sheep Gate.

We know that by the 2nd century CE this place was a Roman Serapistemple. Whether Bethesda was a pagan temple in Herod’s Jerusalem has not been proven. But Herod thoroughly Hellenized Jerusalem and it is very possible that an Aclepionwas already there in Jesus’s day.

Jerusalem was Hellenized by Herod and by Roman conquerors. Frequent tensions and revolts erupted because paganism encroached on Jewish life in the city. Justin Martyr, (100-165 CE) prior to Hadrian's time, saw a problem with Asclepius for early Christ followers - “And when the Devil brings forward Asclepius as the raiser of the dead and healer of all diseases, may I not say that in this matter likewise he has imitated the prophecies about Christ?”(Justin Martyr, Dialogue with Tryphothe Jew, 69).

Another Pool

Healing

1 As He passed by, He saw a man blind from birth. 2 And His disciples asked Him, “Rabbi, who sinned, this man or his parents, that he would be born blind?” 3 Jesus answered, “It was neither that this man sinned, nor his parents; but it was so that the works of God might be displayed in him. 4 We must work the works of Him who sent Me as long as it is day; night is coming when no one can work. 5 While I am in the world, I am the Light of the world.” (John 9:1-5 NASB)

1 As He passed by, He saw a man blind from birth. 2 And His disciples asked Him, “Rabbi, who sinned, this man or his parents, that he would be born blind?” 3 Jesus answered, “It was neither that this man sinned, nor his parents; but it was so that the works of God might be displayed in him. 4 We must work the works of Him who sent Me as long as it is day; night is coming when no one can work. 5 While I am in the world, I am the Light of the world.” (John 9:1-5 NASB)

This is another Jerusalem healing connected to a pool of water - Siloam. The disciples asked Jesus, “who sinned that this man was born blind?” Jesus’ answer –no one. Sickness is not a result of personal sin in his view.

The man at Bethesda was sick but not directly because of his sin. His sin most likely was not trusting God for healing. Perhaps his sickness and suffering was not caused by sin but it prolonged by it.

6 When He had said this, He spat on the ground, and made clay of the spittle, and applied the clay to his eyes, 7 and said to him, “Go, wash in the pool of Siloam” (which is translated, Sent). So he went away and washed, and came back seeing. (John 9:6-7)

6 When He had said this, He spat on the ground, and made clay of the spittle, and applied the clay to his eyes, 7 and said to him, “Go, wash in the pool of Siloam” (which is translated, Sent). So he went away and washed, and came back seeing. (John 9:6-7)

The Siloam healing is different. At Bethesda Jesus did not use water, but here at Siloam he encourages the use of the pool’s water for healing. Why? Because of what it means. There are many positive beliefs connected to this pool and sacred temple rituals attached to it. Besides, “shiloach” means “sent one” in Hebrew, a term for Messiah.

The Pool of Siloam was the only permanent and natural water source for the city of Jerusalem in the first century. It was nurtured by the waters of the Gihon Spring diverted through Hezekiah's Tunnel (built in the 8th century BCE). Though it was much further away from the temple complex the Siloam pool was used for sacred purposes and supplied water for temple ceremonies. Why?

The Pool of Siloam was the only permanent and natural water source for the city of Jerusalem in the first century. It was nurtured by the waters of the Gihon Spring diverted through Hezekiah's Tunnel (built in the 8th century BCE). Though it was much further away from the temple complex the Siloam pool was used for sacred purposes and supplied water for temple ceremonies. Why?

If Bethesda was truly a pagan facility in Jesus' day then it makes sense that its water was closer, but would not be used for the temple needs.

Confirmed location of the Bethesda Pool

Confirmed location of the Siloam Pool

The Siloam and Bethesda healings both involve pools of water in 1st century Jerusalem, yet they are quite different.

The man at Bethesda clearly sinned in some way and Jesus cautioned him about not repeating his behavior. The man born blind did not sin according to Jesus.

Jesus did not use the waters of Bethesda, but he used the spiritual cleansing power of Siloam for healing.

Was Bethesda a Jewish water facility or a pagan Asclepionin the days of Jesus? John’s story allows that possibility. Bethesda’s architectural style is Hellenistic. The pool’s location was outside the main city walls allowing for pagan activity. Its proximity to the Roman Antonia Fortress could have protected and legitimized such pagan the activity.

The mention of an angel stirring the waters (v 3-4) that paints it as a Jewish water facility is missing from some of the earliest manuscripts. Thus traditional thinking about Bethesda may be incorrect.

The mention of an angel stirring the waters (v 3-4) that paints it as a Jewish water facility is missing from some of the earliest manuscripts. Thus traditional thinking about Bethesda may be incorrect.

Would Jesus enter a pagan environment to find a Jew who lost his way in Hellenism? That would not be out of character for Jesus. In fact, if Bethesda was used to worship Asclepius the healer, it would make Jesus’ miracle even more amazing.

The New Testament mentions sick and afflicted Jews present in the main temple courtyard and by its gates. It does not mention Bethesda as a place of healing anywhere else.

Despite the distance of the Pool of Siloam, Bethesda was not used as the water source for Temple rituals. Was it considered unclean, pagan and unsuitable?

The belief that healing comes through entering the waters of the pool is also consistent with practices of the Asclepius cult and yet it is not the water that is in the center of healing.

Rabbi Akiva reasoned that healing in pagan temples is a coincidence. Rabbi Nehemiah taught that God is not like human beings, he punishes and heals with the very same instrument. God used the rod of Moses in the wilderness as a tool of punishment and as a tool of healing (blessing). And this is what we see in truly divine miraculous healings.

In typical Jewish understanding (as seen in Torah, the Gospels and later in Rabbinic writings) Moses’ staff, the serpent on the pole, as well as people’s acts of faith and unbelief are associated with punishment, healing. This helps us to see the Bethesda healing in context.

In John’s gospel, trusting in Jesus’ words and the very action of standing up brings about miraculous healing at Bethesda. The pagan context of Bethesda does not take away from the story but shows the reality of how much Jesus’ message of mercy was needed in Herodian Jerusalem.

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STORIES OF JEWISH CHRIST - Amazon S3 · The rabbis commenting in this ancient text knew about some fountains, some water sources that were used for healing. Indeed this was a widespread