John iv. 54; v. 1
“This is again the second miracle that Jesus did, when He was come out of Judæa into Galilee. After this there was a feast of the Jews; and Jesus went up to Jerusalem.”
[1.] As in gold mines one skillful in what relates to them would not endure to overlook even the smallest vein as producing much wealth, so in the holy Scriptures it is impossible without loss to pass by one jot or one tittle, we must search into all. For they all are uttered by the Holy Spirit, and nothing useless 949 is written in them.
Consider, for instance, what the Evangelist in this place saith, “This is again the second miracle that Jesus did, when He was come out of Judæa into Galilee.” Even the word “second” he has added not without cause, but to exalt yet more the praise 950 of the Samaritans, by showing that even when a second miracle had been wrought, they who beheld it had not yet reached as high as those who had not seen one.
“After this there was a feast of the Jews.” What “feast”? Methinks that of Pentecost. “And Jesus went up to Jerusalem.” Continually at the feasts He frequenteth the City, partly that He might appear to feast with them, partly that He might attract the multitude that was free from guile; for during these days 951 especially, the more simply disposed ran together more than at other times.
John 5:2, 3 . “Now there is at Jerusalem a sheep pool, 952 called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, 953 of halt, blind, withered, waiting for the moving of the water.”
What manner of cure is this? What mystery doth it signify to us? For these things are not written carelessly, or without a purpose, but as by a figure and type they show in outline 954 things to come, in order that what was exceedingly strange might not by coming unexpectedly harm among the many the power of faith. 955 What then is it that they show in outline? A Baptism was about to be given, possessing much power, and the greatest of gifts, a Baptism purging all sins, and making men alive instead of dead. These things then are foreshown as in a picture by the pool, and by many other circumstances. And first is given a water which purges the stains of our bodies, and those defilements which are not, but seem to be, as those from touching the dead, 956 those from leprosy, and other similar causes; under the old covenant one may see many things done by water on this account. However, let us now proceed to the matter in hand.
First then, as I before said, He causeth defilements of our bodies, and afterwards infirmities of different kinds, to be done away by water. Because God, desiring to bring us nearer to faith in 957 baptism, no longer healeth defilements only, but diseases also. For those figures which came nearer [in time] to the reality, both as regarded Baptism, and the Passion, and the rest, were plainer than the more ancient; 958 and as the guards near the person of the prince are more splendid than those before, 959 so was it with the types. And “an Angel came down and troubled the water,” and endued it with a healing power, that the Jews might learn that much more could the Lord of Angels heal the diseases 960 of the soul. Yet as here it was not simply the nature of the water that healed, (for then this would have always taken place,) but water joined to the operation 961 of the Angel; so in our case, it is not merely the water that worketh, but when it hath received the grace of the Spirit, then it putteth away 962 all our sins. Around this pool “lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water”; but then infirmity was a hindrance to him who desired to be healed, now each hath power to approach, for now it is not an Angel that troubleth, it is the Lord of Angels who worketh all. The sick man cannot now say, “I have no man”; he cannot say, “While I am coming another steppeth down before me”; though the whole world should come, the grace is not spent, the power is not exhausted, but remaineth equally great as it was before. Just as the sun’s beams give light every day, yet are not exhausted, nor is their light made less by giving so abundant a supply; so, and much more, the power of the Spirit is in no way lessened by the numbers of those who enjoy it. And this miracle was done in order that men, learning that it is possible by water to heal the diseases of the body, and being exercised in this for a long time, might more easily believe that it can also heal the diseases of the soul.
But why did Jesus, leaving the rest, come to one who was of thirty-eight years standing? And why did He ask him, “Wilt thou be made whole?” Not that He might learn, that was needless; but that He might show 963 the man’s perseverance, and that we might know that it was on this account that He left the others and came to him. What then saith he? “Yea Lord,” he saith, but “I have no man when the water is troubled to put me into the pool, but while I am coming another steppeth down before me.”
It was that we might learn these circumstances that Jesus asked, “Wilt thou be made whole?” and said not, “Wilt thou that I heal thee?” (for as yet the man had formed no exalted notions concerning Him,) but “Wilt thou be made whole?” Astonishing was the perseverance of the paralytic, he was of thirty and eight years standing, and each year hoping to be freed from his disease, he continued in attendance, 964 and withdrew not. Had he not been very persevering, would not the future, 965 if not the past, have been sufficient to lead him from the spot? Consider, I pray you, how watchful it was likely that the other sick men there would be since the time when the water was troubled was uncertain. The lame and halt indeed might observe it, but how did the blind see? Perhaps they learnt it from the clamor which arose.
[2.] Let us be ashamed then, beloved, let us be ashamed, and groan over our excessive sloth. “Thirty and eight years” had that man been waiting without obtaining what he desired, and withdrew not. And he had failed not through any carelessness of his own, but through being oppressed and suffering violence from others, and not even thus did he grow dull; 966
while we if we have persisted for ten days to pray for anything and have not obtained it, are too slothful afterwards to employ the same zeal. And on men we wait for so long a time, warring and enduring hardships and performing servile ministrations, and often at last failing in our expectation, but on our 967
Master, from whom we are sure to obtain a recompense greater than our labors, (for, saith the Apostle, “Hope maketh
προβατικὴ κολυμβήθρα [ ἐ πὶ τῇ π . G. T.].
124:953[ ἀ σθενούντων ] G. T. and Ben.
125:954 125:955al. “ harm the faith of the hearers. ”
125:956 125:957lit. “ faith of, ” al. “ the gift of. ”
125:958Morel. and ms. in Bodl. “ have more power to lead by the hand than the archetypes. ”
125:959 125:960 125:961ἐ πὶ τῇ ἐνεργείᾳ , al. “ at the coming down. ”
125:962 125:963 125:964 125:965i.e. the manifest hopelessness of his being able to go down first into the pool.
125:966 125:967 126:968 126:969Morel and ms. in Bodl. “ but hear also the explanation, for this we will now say for love of you. What then, ” &c.
126:970 126:971 126:972Morel. and ms. in Bodl. “ therefore I have done that which remained to do, I have encompassed ( or clothed) you with labors and toils. ”
126:973 126:974Some mss. read, “ was it then meet to work without toil? yea, ” &c.
126:975i.e. during the abode in Paradise.
127:976