Exposition on John 5, John 5 · Verse 3-4
Verſ. 3.
In theſe lay a great multitude of ſicke folke, of blinde, halt, and withered, waiting for the mouing of the water.
Verſ. 4.
For an Angell went downe at a certaine ſeaſon into the poole, and troubled the water: whosoeuer then firſt after the troubling of the water, ſtepped in, was made whole of whatſoeuer diſe…ſe he ….
FOurthly, the companie which was there: which is deſcribed, firſt, by their number, ſecondly, their condition, thirdly, the end of their being there.
1 Their number is expreſſed, when it is ſaid that there was a great multitude: which ſhewes, that in thoſe dayes they were many whom the Lord ſcourged, and laid his heauie hand on them; as may appeare by this, and alſo in that notwithſtanding Chriſt did daily cure ſo manie, yet ſtill many more reſorted vntounto him.
This came to paſſe, firſt, becauſe of their owne ſinne, ſecondly, for the manifeſtation of Gods power and glorie now at the comming of Chriſt: thirdly, that it being a thing ſo common, euerie one might the better apply it to himſelfe, and take notice of his owne condition.
2 Their condition: their diſtr…ſſes are here ſaid to be of foure kinds; there were, firſt, ſicke folke, weake and feeble perſons, ſuch as were vnable to helpe themſelues, and ſo weakned through ſickneſſe, that they were paſt ordinarie cure; ſecondly, Blinde, thirdly, Halt, fourthly, Withered. all which diſeaſes could not be cured by ordinary meanes.
This is firſt, to ſhew that this cure was miraculous, ſecondly, hereby God would pull downe the pride of the Iewes, that euen in the middeſt of their glorious citie, ſuch a companie of diſtreſſed perſons was to be ſeene, as a ſpectacle of their own condition; which vſe we are to make of the ſicke that are amongſt vsus: thirdly, it ſhewes the great goodneſſe and pitty of Chriſt, that he would come amongſt them. which teacheth vsus alſo not to caſt our eyes aſquint vponupon poore ſicke perſons, but rather to goe vntounto them, if we hauehave any meanes of helpe; like the Samaritan.
3 The end why they lay here, which was to wait for the mouing of the water: and the reaſon of this end is in the fourth verſe, that by ſtepping into the water at ſuch a time, they might be cured.
Hence we learn, That they who were diſt…eſſed in body, had a care to vſe the meanes of recouerie. So we ſee when Chriſt did manifeſt himſelfe to hauehave diuine power to cure diſeaſes, how all ſuch as were ſick reſorted vntounto him; and the reaſon was, becauſe they were ſenſible of their bodily diſeaſes. To apply this to our ſpirituall diſeaſes, this condemnes vsus, that we being ſicke and dead in ſinne, doe not yet regard the meanes of cure.
The reaſon of their wayting, ſet downe verſ. 4. contains the ſtory of a great miracle; whereof there are two parts, 1. the meanes of working this cure, which was, troubled water. 2 the meanes of attaining to it, viz, the ſtepping in.
In the meanes of working this cure, firſt, there was water vſed. Hence, to omit the allegories of ſome vponupon this place, why water is here vſed, in generall we may learne, That God doth vſe meanes in the working of his extraordinary workes. Not but that he could doe them without meanes: but it ſo pleaſeth him to vſe them, for the triall of our obedience. and it teacheth vsus to bee carefull, in the vſe of all meanes that God hath appointed for the effecting of any thing. Secondly, it was Troubled water. Now troubled waters are not wholſome, and good for cure as cleere waters are; but this was …o … Gods …x…aordinarie power, and that the cure came from him, not from the water. Hence the Doctrine is, That God can make any meanes powerfull for the effecting of that which hee will hauehave done; yea, though the things bee neuer ſo vnlikely and contrary: as wood to bring vp iron, 2. Kings 6 6. Salt to make water ſweet, 2. Kings 2.21.22. Clay and ſpittle to cure the blinde.
For the worke is only from the Lord, and not from the meanes: but God doth it to draw our minds from the meanes, to the consideration of a higher author. Wherefore we are not to tye Gods power vntounto the meanes; or in thoſe meanes that God hath appointed, to diſpute of the fitneſſe and goodneſſe of them, as Naaman did.
To apply this to the meanes of ſaluation, it teacheth vsus to conſider the ordinance of God, and not the weakneſſe of the meanes. The want of which conſideration made both Iewes & Gentiles to ſtumble at the Goſpel of Chriſt, and not to r…ape that benefit by the miniſtery of the Apoſtles as otherwiſe they might.
3. The Cauſe of the troubling of the water is here expreſſed to bee an Angel. Some reade the text, an Angel of God; but that he was ſo, is plainly implyed by this diuine and good worke whereabout hee was ſent. Many queſtions are here moued about this Angel; which ſeeing they are but curioſities and meere coniectures, wee will omit. In general we may learn, That God hath made theſe glorious Angels to be his miniſters for the good of men: ſo are they called miniſtring Spirits; and ſo we reade they were ſent from time to time to the children of God to comfort, to defend them, &c.
But a particular reaſon of the ſending of an Angell here, was that they might know, that the vertue to cure came not from the goodneſſe of the water, but that it was a diuine worke, ſeeing that the water could not cure till the meſſenger of God from Heauen was come.
2. It was for the honour and glory of God to hauehave ſuch glorious meſſenger….
3. This was a great honour which God doth to men, in ſending Angels to them; which ſhould teach vsus to reſpect this honour, and by way of gratefulneſſe to honour him againe, by hauing our hearts filled with an holy admiration of Gods great workes, as Pſal. 8. and yet take wee heed of giuing this honour due to God vntounto the Angels, a ſinne whereunto we are much ſubiect, Col. 2.18.
4. The Time when this water was troubled is indefinitely ſet downe, [at a certaine ſeaſon.]
Queſt. A queſtion is made, whether the time were ſet and fixed when the Angel did come downe; as at eueryevery ſolemne Feaſt, or on the Sabbath day, &c.
Anſw. There was no ſet time, as appeares, firſt, becauſe there were ſo many continually waiting for the mouing of the water; which they needed not to hauehave done, ſeeing they might hauehave come at the ſet time onelyonly. Secondly, becauſe there was a ſigne giuen of the Angels comming downe, viz. the water was troubled, which needed not, if they had knowne that hee did come downe at a certaine howre. Thirdly, the long time of their abiding and waiting here, and the word foreign, tranſlated ſeaſon, implies no certaine time, but is indefinitely taken here, and ſo vſed in many other places.
The reaſon why this was vncertaine is, that they might wait, which thing they did. So muſt wee, ſeeing the Spirit bloweth where it liſteth, attend ſtill vponupon the preaching of the Word, becauſe if one time we find not comfort, another time we may, ſo that we ought to come ſtill. The like muſt we doe in all things, whereof the ſeaſon is kept cloſe vntounto the Lord, and vnknowne to vsus. So much for the meanes of working this cure.
2. The ſecond point, is the meanes of attaining vntounto this cure; which was Stepping into the water. And this is amplified, Firſt, by the Reſtraint, he onelyonly was cured that firſt ſtepped in. Secondly, by the iſſue and effect of it; he was made whole, &c. The water was the meanes wherby the cure was wrought, and they that would bee cured muſt ſteppe in. Hence the Doctrine is, That they that obtaine a bleſſing muſt vſe the meanes: Act. 27.32.
Now in temporal things al men are ready to vſe the meanes of obtaining any good: but in things ſpirituall, wee all ſtumble and faile. Wherefore ſeeing God hath appointed his Word and Sacraments the meanes for our ſaluation, we ought to be concionable in the vſe of them. And whereas many flee vntounto Predeſtination, that they need not vſe the meanes, ſeeing if God hauehave elected them, they ſhall be ſaued; we muſt conſider, that God, who chooſeth vsus vntounto this end, hath ordained meanes to bring vsus vntounto it. Neither doth this vſe of the meanes withdraw our hearts from depending on the prouidence of God, but in a moderate vſe of them, our hearts are more lifted vp to the conſideration thereof.
The Reſtraint ſtands in this, that but one was cured at once, he that went in firſt: not becauſe God was able to cure no more, but firſt, to ſhew, that the vertue came not from the water, but was in the will of God. Secondly, to cauſe thē to ſtriue to goe in firſt. Thirdly, to ſhew, that this was not ſo much for a corporall good as for a ſpirituall or to draw their mind to conſider of his power and preſence among them. We may here apply this to the meanes of ſaluation, that as there was here a ſtrife to enter into the water: ſo in vsus there ſhould be a ſtrife after the Word of God, and an endeauour to follow it, as it was in Iohns time, when the kingdome of Heauen ſuffered violence, But the inſtruction that naturally ariſeth he…ce, is this; That meanes are not further powerfull, then God doth giuegive a bleſſing vntounto them. So here, it being the will of God that but one ſhould bee cured, he that came in after the firſt found no helpe, the water was but common water to him. So the Sea that was a wall to the Iſraelites, drowned the Aegyptians. So 1. Cor. 3.7.
For although God hauehave appointed the meanes, yet he ſtill retaines his power ouer them. And without the will of God, the creature is neither willing, or able to doe vsus good.
Wherefore in the vſe of the meanes, let vsus pray to God for a bleſſing, and depend on him, not doting vponupon the meanes, as Aſa did on his Phiſitions.
Yet further, in this Reſtraint obſerue alſo an extent: for although but the firſt were cured; yet whoſoeuer this Firſt were, and of whatſoeuer diſeaſe he were ſick, he was certainely cured, which ſhewes.
That God in beſtowing of his gifts, is no reſpecter of perſons. And the reaſon, for that the ground of his workes is in himſelfe; and from his owne goodnes, and not from any thing in man. Which may ſerue for an Incouragement to all to come to God.
The Iſſue, or effect may be conſidered, firſt, in it ſelfe; 2. in the Extent.
The former is; That he that ſtepped into the water was ſurely cured. Whence in generall ariſeth this Doctrine: That a right vſe of the meanes appointed by God, and vſed in that manner that God hath appointed, ſhall aſſuredly be effectuall as appeares by the example of Naaman: and the blinde man whom Chriſt bad goe and waſh.
Reaſon is, becauſe Gods honour and truth is herein ingaged hee hauing promiſed ſo much. Wherefore wee may reſt on it.
Obiect. But many heare the Word and reape no benefit by it.
Anſwer. It is becauſe they heare it not as they ought. For nor he that went into the water, but hee that went in firſt was cured: ſo they only receiue profit by the word, that heare it attentiuely and reverently, and mixing it with faith. Hebr. 4.2.
Wherefore this is a rule, That if the meanes be not effectual, we faile in the vſe of them.
The Extent is, that they were cured of whatſoeuer diſeaſe they had.
Doct. God is able to cure all diſſeaſes. Which is a matter of conſolation to vsus whatſoeuer our diſtreſſe bee.
Now for the Manifeſtation of this to be a true miracle, theſe circumſtances may be alleadged: Firſt, that the water was troubled, and ſo not ſo fit for cure, as cleare water. Secondly, that this was wrought by an Angell comming downe from Heauen; which ſhewes it to be a diuine worke. 3. That the cure was reſtrayned only to that time; which ſhewes, it was not naturall, ſeeing nether before, nor after, it could worke the like effect. 4. that none but the firſt could be cured. 5. that all diſeaſes, whatſoeuer they were, were here cured. All which ſhew it to be a true miracle, and alſo a great miracle, and alſo a great miracle, the like whereof we doe not read recorded, and it is wonder that there is no where mention made of it but only in this place. By it we may conſider of the goodnes of God toward his people the Iewes; who were now without a Prophet, and ſo had continued a great while before the comming of Chriſt, to the end, that their mindes might be the more rayſed vp to looke vntounto Chriſt. God therefore for a token, and euidence of his preſence among them, that hee was yet their God, and that he had not reiected them, giueth vntounto them this extraordinary miracle, and that in the City of Ieruſalem, that all might the better take notice of it. 2. God wrought this great worke for a confirmation of the true worſhip of him.
Doct. So long as a People doe remaine the people of God, he alwaies giues ſome ſigne of his preſence amongſt them.