The Expositor's Bible: The Gospel of St John Volume I Part 7

XI.

_THE SECOND SIGN IN GALILEE._

"In the mean while the disciples prayed Him, saying, Rabbi, eat. But He said unto them, I have meat to eat that ye know not. The disciples therefore said one to another, Hath any man brought Him aught to eat? Jesus saith unto them, My meat is to do the will of Him that sent Me, and to accomplish His work. Say not ye, There are yet four months, and then cometh the harvest? behold, I say unto you, Lift up your eyes, and look on the fields, that they are white already unto harvest. He that reapeth receiveth wages, and gathereth fruit unto life eternal; that he that soweth and he that reapeth may rejoice together. For herein is the saying true, One soweth and another reapeth. I sent you to reap that whereon ye have not laboured: others have laboured, and ye are entered into their labour. And from that city many of the Samaritans believed on Him because of the word of the woman, who testified, He told me all things that ever I did. So when the Samaritans came unto Him, they besought Him to abide with them: and He abode there two days. And many more believed because of His word; and they said to the woman, Now we believe, not because of thy speaking: for we have heard for ourselves, and know that this is indeed the Saviour of the world.

And after the two days He went forth from thence into Galilee. For Jesus Himself testified, that a prophet hath no honour in his own country. So when He came into Galilee, the Galilaeans received Him, having seen all the things that He did in Jerusalem at the feast: for they also went unto the feast. He came therefore again unto Cana of Galilee, where He made the water wine. And there was a certain n.o.bleman, whose son was sick at Capernaum. When he heard that Jesus was come out of Judaea into Galilee, he went unto Him, and besought Him that He would come down, and heal his son; for he was at the point of death. Jesus therefore said unto him, Except ye see signs and wonders, ye will in no wise believe. The n.o.bleman saith unto Him, Sir, come down ere my child die. Jesus saith unto him, Go thy way; thy son liveth. The man believed the word that Jesus spake unto him, and he went his way. And as he was now going down, his servants met him, saying, that his son lived. So he inquired of them the hour when he began to amend. They said therefore unto him, Yesterday at the seventh hour the fever left him. So the father knew that it was at that hour in which Jesus said unto him, Thy son liveth: and himself believed, and his whole house. This is again the second sign that Jesus did, having come out of Judaea into Galilee"-JOHN iv.

3154.

The disciples, when they went forward to buy provisions in Sychar, left Jesus sitting on the well wearied and faint. On their return they find Him, to their surprise, elate and full of renewed energy. Such transformations one has often had the pleasure of seeing. Success is a better stimulant than wine. Our Lord had found one who believed Him and valued His message; and this brought fresh life to His frame. The disciples go on eating, and are too busy with their meal to lift their eyes; but as they eat they talk over the prospects of the harvest in the rich fields through which they have just walked. Meanwhile our Lord sees the men of Sychar coming out of the town in obedience to the woman's request, and calls His disciples' attention to a harvest more worthy of their attention than the one they were discussing: "Were you not saying that we must wait four months till harvest comes again[12] and cheapens the bread for which you have paid so dear in Sychar? But lift up your eyes and mark the eager crowd of Samaritans, and say if you may not expect to reap much this very day. Are not the fields white already to harvest? Here in Samaria, which you only wished quickly to pa.s.s through, where you were looking for no additions to the Kingdom, and where you might suppose sowing and long waiting were needed, you see the ripened grain. Others have laboured, the Baptist and this woman and I, and ye have entered into their labours."

All labourers in the Kingdom of G.o.d need a similar reminder. We can never certainly say in what state of preparedness the human heart is; we do not know what providences of G.o.d have ploughed it, nor what thoughts are sown in it, nor what strivings are being even now made by the springing life that seeks the light. We generally give men credit, not perhaps for less thought than they have, for that is scarcely possible, but for less capacity of thought. The disciples were good men, but they went into Sychar judging the Samaritans good enough to trade with, but never dreaming of telling them the Messiah was outside their town. They must have been ashamed to find how much more capable an apostle the woman was than they. I think they would not wonder another time that their Lord should condescend to talk with a woman. The simple, unthinking, untroubled directness of a woman will often have a matter finished while a man is meditating some ponderous and ingenious contrivance for bringing it to pa.s.s. Let us not fall into the mistake of the disciples, and judge men good enough to buy and sell with, but quite alien to the matters of the Kingdom.

"There is a day in spring When under all the earth the secret germs Begin to stir and glow before they bud.

The wealth and festal pomps of midsummer Lie in the heart of that inglorious hour Which no man names with blessing, though its work Is bless'd by all the world. Such days there are In the slow story of the growth of souls."

Such days may be pa.s.sing in those around us, though all unknown to us.

We can never tell how many months there are till harvest. We never know who or what has been labouring before we appear on the scene.

The woman's testimony was enough to excite curiosity. The men on her word came out to judge for themselves. What they saw and heard completed their conviction; "And they said to the woman, Now we believe, not because of thy speaking: for we have heard for ourselves, and know that this is indeed the Saviour of the world." This growth of faith is one of the subjects John delights to exhibit. He is fond of showing how a weak and ill-founded faith may grow into a faith that is well rooted and strong.

This Samaritan episode is significant as an integral part of the Gospel, not only because it shows how readily unsophisticated minds perceive the inalienable majesty of Christ, but also because it forms so striking a foil to the reception our Lord had met with in Jerusalem, and was shortly to meet with in Galilee. In Jerusalem He did many miracles; but the people were too political and too prejudiced to own Him as a spiritual Lord. In Galilee He was known, and might have expected to be understood; but there the people longed only for physical blessings and the excitement of miracles. Here in Samaria, on the contrary, He did no miracles, and had no forerunner to herald His approach. He was found a weary wayfarer, sitting by the roadside, begging for refreshment. Yet, through this appearance of weakness, and dependence, and lowliness, there shone His native kindness, and truth, and kingliness, to such a degree, that the Samaritans, although naturally suspicious of Him as a Jew, believed in Him, delighted in Him, and proclaimed Him "Saviour of the world."

After two days of happy intercourse with the Samaritans Jesus continues His journey to Galilee. The proverbial expression which our Lord used regarding His relation to Galilee-that a prophet has no honour in his own country-is one we have frequent opportunity of verifying. The man that has grown up among us, whom we have seen struggling up through the ignorance, and weakness, and folly of boyhood, whom we have had to help and to protect, can scarcely receive the same respect as one who presents himself a mature man, with already developed faculties, no longer a learner, but prepared to teach. Montaigne complained that in his own country he had to purchase publishers, whereas elsewhere publishers were anxious to purchase him. "The farther off I am read from my own home," he says, "the better I am esteemed." The men of Anathoth sought Jeremiah's life when he began to prophesy among them.

It is not the truth of the proverb that presents any difficulty, but its application to the present case. For the fact that a prophet has no honour in his own country would seem to be a reason for His declining to go to Galilee, whereas it is here introduced as His reason for going there. The explanation is found in the beginning of the chapter, where we are told that it was in search of retirement He was now leaving the popularity and publicity of Judaea, and repairing to His own country.

But, as frequently on other occasions, He now found that He could not be hid. His countrymen, who had thought so little of Him previously, had heard of His Judaean fame, and echoed the recognition and applause of the south. They had not discovered the greatness of this Galilean, although He had lived among them for thirty years; but no sooner do they hear that He has created a sensation in Jerusalem than they begin to be proud of Him. Every one has seen the same thing a hundred times. A lad who has been despised as almost half-witted in his native place goes up to London and makes a name for himself as poet, artist, or inventor, and when he returns to his village everybody claims him as cousin. Such a change of sentiment was not likely to escape the observation of Jesus nor to deceive Him. It is with an accent of disappointment, not unmingled with reproach, that He utters His first recorded words in Galilee: "Except ye see signs and wonders, ye will in no wise believe."

This sets us in the point of view from which we can clearly see the significance of the one incident which John selects from all that happened during our Lord's stay in Galilee at this time. John wishes to ill.u.s.trate the difference between the Galilean and the Samaritan faith, and the possibility of the one growing into the other; and he does so by introducing the brief narrative of the courtier from Capernaum.

Accounts, more or less accurate, of the miracles of Jesus in Jerusalem had found their way even into the household of Herod Antipas. For no sooner was He known to have arrived in Galilee than one of the royal household sought Him out to obtain a boon which no royal favour could grant. The supposition is not without plausibility that this n.o.bleman was Chuza, Herod's chamberlain, and that this miracle, which had so powerful an effect on the family in which it was wrought, was the origin of that devotion to our Lord which was afterwards shown by Chuza's wife.

The n.o.bleman, whoever he was, came to Jesus with an urgent request. He had come twenty miles to appeal to Jesus, and he had been unable to trust his pet.i.tion to a messenger. But instead of meeting this distracted father with words of sympathy and encouragement, Jesus merely utters a general and chilling observation. Why is this? Why does He seem to lament that this father should so urgently plead for his son? Why does He seem only to submit to the inevitable, if He grants the request at all? Might it not even seem as if He wrought the miracle of healing rather for His own sake than for the boy's or for the father's sake, since He says, "Except ye see signs and wonders, ye will in no wise believe"-that is, will not believe _in Me_?

But these words did not express any reluctance on the part of Jesus to heal the n.o.bleman's son. Possibly they were intended, in the first instance, to rebuke the desire of the father that Jesus should go with him to Capernaum and p.r.o.nounce over the boy words of healing. The father thought the presence of Christ was necessary. He had not attained to the faith of the centurion, who believed that an expression of will was enough. Jesus, therefore, demands a stronger faith; and in His presence that stronger faith which can trust His word is developed.

The words, however, were especially a warning that His physical gifts were not the greatest He had to bestow, and that a faith which required to be b.u.t.tressed by the sight of miracles was not the best kind of faith. Our Lord was always in danger of being looked upon as a mere thaumaturge, who could dispense cures merely as a physician could within his own limits order a certain treatment. He was in danger of being considered a dispenser of blessings to persons who had no faith in Him as the Saviour of the world. It is therefore with the accent of one who submits to the inevitable that He says, "Except ye see signs and wonders, ye will in no wise believe."

But especially did our Lord wish to point out that the faith He approves and delights in is a faith which does not require miracles as its foundation. This higher faith He had found among the Samaritans. Many of them believed, as John is careful to note, because of His conversation.

There was that in Himself and in His talk which was its own best evidence. Some men who introduce themselves to us, to win our countenance to some enterprise, carry integrity in their whole bearing; and we should feel it to be an impertinence to ask them for credentials.

If they offer to prove their ident.i.ty and trustworthiness we waive such proof aside, and a.s.sure them that they need no certificate. This had been our Lord's experience in Samaria. There no news of His miracles had come from Jerusalem. He came among the Samaritans from n.o.body knew where. He came without introduction and without certificate, yet they had discernment to see that they had never met His like before. Every word He spoke seemed to identify Him as the Saviour of the world. They forgot to ask for miracles. They felt in themselves His supernatural power, lifting them into G.o.d's presence, and filling them with light.

The Galilaean faith was of another kind. It was based on His miracles; a kind of faith He deplored, although He did not quite repudiate it. To be accepted not on His own account, not because of the truth He spoke, not because His greatness was perceived and His friends.h.i.+p valued, but because of the wonders He performed-this could not be a pleasant experience. We do not greatly value the visits of a person who cannot get on without our advice or a.s.sistance; we value the friends.h.i.+p of him who seeks our company for the pleasure he finds in it. And although we must all be ceaselessly and infinitely dependent on the good offices of Christ, our faith should be something more than a counting upon His ability and willingness to discharge these good offices. A faith which is merely selfish, which recognises that Christ can save from disaster in this life or in the life to come, and which cleaves to Him solely on that account, is scarcely the faith that Christ approves. There is a faith which responds to the glory of Christ's personality, which rests on what He is, which builds itself on the truth He utters, and recognises that all spiritual life centres in Him; it is this faith He approves. They who find in Him the link they have sought with the spiritual world, the pledge they have needed to certify them of an eternal righteousness, they to whom the supernatural is revealed more patently in Himself than in His miracles, are those whom the Lord delights in.

But the lower kind of faith may be a step to the higher. The agony of the father can make nothing of general principles, but can only reiterate the one pet.i.tion, "Come down ere my child die." And Jesus, with His perfect knowledge of human nature, sees that it is vain trying to teach a man in this absorbed condition of mind, and that probably the very best way to clarify his faith and lead him to higher and worthier thoughts is to grant his request-a hint not to be overlooked or despised by those who seek to do good, and who are, possibly, sometimes a little p.r.o.ne to obtrude their teaching at most inopportune seasons-at seasons when it is impossible for the mind to admit anything but the one absorbing topic. Circ.u.mstances are, in general, much better educators of men than any verbal teaching; and that verbal teaching can only do harm which interposes between the moving events that are occurring and the person who is pa.s.sing through them. The success of our Lord's method was proved by the result; which was, that the slender faith of this n.o.bleman became a genuine faith in Christ as the Lord, a faith which his whole household shared.

From the very greatness of Christ, and our consequent inability to bring Him into comparison with other men, we are apt to miss some of the significant features of His conduct. In the circ.u.mstances before us, for example, most teachers at an early stage in their career would have been in some excitement, and would probably have shown no reluctance to accede to the n.o.bleman's request, and go down to his house, and so make a favourable impression on Herod's court. It was an opportunity of getting a footing in high places which a man of the world could not have overlooked. But Jesus was well aware that if the foundations of His kingdom were to be solidly laid, there must be excluded all influence of a worldly kind, all the overpowering constraint which fas.h.i.+on and great names exercise over the mind. His work, He saw, would be most enduringly, if most slowly, done in a more private manner. His own personal influence on individuals must first of all be the chief agency.

He speaks, therefore, to this n.o.bleman without any regard to his rank and influence; indeed, rather curtly dismisses him with the words, "Go, thy son lives." The total absence of display is remarkable. He did not go to Capernaum, to stand by the sickbed, and be acknowledged as the healer. He made no bargain with the n.o.bleman that if his son recovered he would let the cause be known. He simply did the thing, and said nothing at all about it.

Though it was only one in the afternoon when the n.o.bleman was dismissed he did not go back to Capernaum that night-why, we do not know. A thousand things may have detained him. He may have had business for Herod in Cana or on the road as well as for himself; the beast he rode may have gone lame where he could not procure another; at any rate, it is quite uncalled for to ascribe his delay to the confidence he had in Christ's word, an instance of the truth, "He that believeth shall not make haste." The more certainly he believed Christ's word the more anxious would he be to see his son. His servants knew how anxious he would be to hear, for they went to meet him; and were no doubt astonished to find that the sudden recovery of the boy was due to Him whom their master had visited. The cure had travelled much faster than he who had received the a.s.surance of it.

The process by which they verified the miracle and connected the cure with the word of Jesus was simple, but perfectly satisfactory. They compared notes regarding the time, and found that the utterance of Jesus was simultaneous with the recovery of the boy. The servants who saw the boy recover did not ascribe his recovery to any miraculous agency; they would no doubt suppose that it was one of those unaccountable cases which occasionally occur, and which most of us have witnessed. Nature has secrets which the most skilful of her interpreters cannot disclose; and even so marvellous a thing as an instantaneous cure of a hopeless case may be due to some hidden law of nature. But no sooner did their master a.s.sure them that the hour in which the boy began to amend was the very hour in which Jesus said he would get better, than they all saw to what agency the cure was due.

Here lies the special significance of this miracle; it brings into prominence this distinctive peculiarity of a miracle, that it consists of a marvel which is coincident with an express announcement of it, and is therefore referrible to a personal agent.[13] It is the two things taken together that prove that there is a superhuman agency. The marvel alone, a sudden return of sight to the blind, or of vigour to the paralysed, does not prove that there is anything supernatural in the case; but if this marvel follows upon the word of one who commands it, and does so in all cases in which such a command is given, it becomes obvious that this is not the working of a hidden law of nature, nor a mere coincidence, but the intervention of a supernatural agency. That which convinced the n.o.bleman's household that a miracle had been wrought was not the recovery of the boy, but his recovery in connection with the word of Jesus. What they felt they had to account for was not merely the marvellous recovery, but his recovery at that particular time. Even though it could be shown, then,-as it can never be,-that every cure reported in the Gospels might possibly be the result of some natural law, even though it could be shown that men born blind might receive their sight without a miracle, and that persons who had consulted the best physician suddenly recovered strength-this, we are to remember, is by no means the whole of what we have to account for. We have to account not only for sudden, and certainly most extraordinary cures, but also for these cures following uniformly, and in every case the word of One who said the cure would follow. It is this coincidence which puts it beyond a doubt that the cures can be referred only to the will of Christ.

Another striking feature of this miracle is that the Agent was at a distance from the subject of it. This is, of course, quite beyond our comprehension. We cannot understand how the will of Jesus, without employing any known physical means of communication between Himself and the boy, without even appearing before him so as to seem to inspire him by look or word, should instantaneously effect his cure. The only possible link of such a kind between the boy and Jesus was that he may have been aware that his father had gone to seek help for him, from a renowned physician, and may have had his hopes greatly excited. This supposition is, however, gratuitous. The boy may quite as likely have been delirious, or too young to know anything; and even though this slender link did exist, no sensible person will build much on that. And certainly it is encouraging to find that even while on earth our Lord did not require to be in contact with the person healed. "His word was as effective as His presence." And if it is credible that while on earth He could heal at the distance of twenty miles, it is difficult to disbelieve that He can from heaven exercise the same omnipotent will.

NOTE.-It is not apparent why John appends the remark, "This is again the second sign that Jesus did, having come out of Judaea into Galilee."

He may, perhaps, have only intended to call attention more distinctly to the place where the miracle was wrought. This idea is supported by the fact that John shows, on parallel lines, the manifestation of Christ in Judaea and in Galilee. It is just possible that he may have wished to warn readers of the Synoptical Gospels, that Jesus had not yet begun the Galilaean ministry with which these Gospels open.

FOOTNOTES:

[12] The words (ver. 35) have quite the ring of a proverb-a proverb peculiar to seed-time and for the encouragement of the sower. If uttered on this occasion in seed-time, this gives December as the date.

[13] This is lucidly taught in Mozley's _Bampton Lectures_.

XII.

_SABBATH CURE AT BETHESDA._

"After these things there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is in Jerusalem by the sheep gate a pool, which is called in Hebrew Bethesda, having five porches. In these lay a mult.i.tude of them that were sick, blind, halt, withered. And a certain man was there, which had been thirty and eight years in his infirmity. When Jesus saw him lying, and knew that he had been now a long time in that case, He saith unto him, Wouldest thou be made whole? The sick man answered Him, Sir, 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. Jesus saith unto him, Arise, take up thy bed, and walk. And straightway the man was made whole, and took up his bed and walked. Now it was the Sabbath on that day. So the Jews said unto him that was cured, It is the Sabbath, and it is not lawful for thee to take up thy bed. But he answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.

They asked him, Who is the man that said unto thee, Take up thy bed, and walk? But he that was healed wist not who it was: for Jesus had conveyed Himself away, a mult.i.tude being in the place. Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing befall thee."-JOHN v.

114.

The miracle here recorded is selected by John because in it Jesus plainly signified that He had power to quicken whom He would (v. 21), and because it became the occasion for the unbelief of the Jews to begin the hardening process and appear as opposition.

The miracle was wrought when Jerusalem was full; although whether at the Feast of Tabernacles, or Purim, may be doubted. The pool at the sheep-gate or sheep-market is commonly identified with the Fountain of the Virgin, which still supplies a bath known as _Hammam esh Shefa_, the Bath of Healing. It seems to have been an intermittent spring, which possessed some healing virtue for a certain cla.s.s of ailments. Its repute was well established, for a great mult.i.tude of hopeful patients waited for the moving of the waters.[14]

To this natural hospital Jesus wended His way on the Sabbath of the feast. And as the trained eye of the surgeon quickly selects the worst case in the waiting-room, so is the eye of Jesus speedily fixed on "a man which had an infirmity thirty and eight years," a man paralysed apparently in mind as well as in body. Few employments could be more utterly paralysing than lying there, gazing dreamily into the water, and listening to the monotonous drone of the cripples detailing symptoms every one was sick of hearing about. The little periodic excitement caused by the strife to be first down the steps to the bubbling up of the spring was enough for him. Hopeless imbecility was written on his face. Jesus sees that for him there will never be healing by waiting here.

Going up to this man, our Lord confronts him with the arousing question, "Are you desiring to be made whole?" The question was needful. Not always are the miserable willing to be relieved. Medical men have sometimes offered to heal the mendicant's sores, and their aid has been rejected. Even the invalid who does not trade pecuniarily on his disease is very apt to trade upon the sympathy and indulgence of friends, and sometimes becomes so debilitated in character as to shrink from a life of activity and toil. Those who have sunk out of all honest ways of living into poverty and wretchedness are not always eager to put themselves into the harness of honest labour and respectability. And this reluctance is exhibited in its extreme form in those who are content to be spiritual imbeciles, because they shrink from all arduous work and responsible position. Life, true life such as Christ calls us to, with all its obligations to others, its honest and spontaneous devotion to spiritual ends, its risks, its reality, and purity, does not seem attractive to the spiritual valetudinarian. In fact, nothing so thoroughly reveals a man to himself, nothing so clearly discloses to him his real aims and likings, as the answer he finds he can give to the simple question, "Are you willing to be made whole? Are you willing to be fitted for the highest and purest life?"

The man is sufficiently alive to feel the implied rebuke, and apologetically answers, "Sir, I have no one to put me into the pool. It is not that I am resigned to this life of uselessness, but I have no option." The very answer, however, showed that he was hopeless. It had become the established order of things with him that some one antic.i.p.ated him. He speaks of it as regularly happening-"another steps down before me." He had no friend-not one that would spare time to wait beside him and watch for the welling up of the water. And he had no thought of help coming from any other quarter. But there is that in the appearance and manner of Jesus that quickens the man's attention, and makes him wonder whether He will not perhaps stand by him and help him at the next moving of the waters. While these thoughts are pa.s.sing through his mind the words of Jesus ring with power in his ears, "Rise, take up thy bed, and walk." And he who had so long waited in vain to be healed at the spring, is instantaneously made whole by the word of Jesus.

John habitually considered the miracles of Jesus as "signs" or object lessons, in which the spiritual mind might read unseen truth. They were intended to present to the eye a picture of the similar but greater works which Jesus wrought in the region of the spirit. He heals the blind, and therein sets Himself before men as the Light of the world. He gives the hungry bread, but is disappointed that they do not from this conclude that He is Himself the Bread sent by the Father to nourish to life everlasting. He heals this impotent man, and marvels that in this healing the people do not see a sign that He is the Son who does the Father's works, and who can give life to whom He will. It is legitimate, therefore, to see in this cure the embodiment of spiritual truth.

This man represents those who for many years have known their infirmity, and who have continued, if not very definitely to hope for spiritual vigour, at least to put themselves in the way of being healed-to give themselves, as invalids do, all the chances. This crowding of the pool of Bethesda-the house of mercy or grace-strongly resembles our frequenting of ordinances, a practice which many continue in very much the state of mind of this paralytic. They are still as infirm as when they first began to look for cure; it seems as if their turn were never to come, though they have seen many remarkable cures. Theoretically they have no doubt of the efficacy of Christian grace; practically they have no expectation that they shall ever be strong, vigorous useful men in His Kingdom. If you asked them why they are so punctual in attendance on all religious services, they would say, "Why, is it not a right thing to do?" Press them further with our Lord's question, "Are you expecting to be made whole? Is this your purpose in coming here?" They will refer you to their past, and tell you how it has always seemed to be some other person's case that was thought of, how the Spirit of G.o.d seemed always to have other work than that which concerned them. But here they are still-and commendably and wisely so; for if this man had begun to disbelieve in the virtue of the water because he himself had never experienced its power, and had shut himself up in some wretched solitude of his own, then the eye of the Lord had never rested upon him-here they are still; for the best part of a lifetime they have been on the brink of health, and yet have never got it; for eight-and-thirty years this man had seen that water, knew that it healed people, put his hand in it, gazed on it,-yes, there it was, and _could heal him_, and yet his turn never came. So do these persons frequent the ordinances, hear the word that can save them, touch the bread of communion, and know that by the blessing of G.o.d the bread of life is thereby conveyed, and yet year by year goes past, and for them all remains unblessed. They begin despairingly to say-

"Thy saints are comforted, I know, And love Thy house of prayer; I therefore go where others go, But find no comfort there."

This miracle shows such persons that there is a shorter way to health than a languid attendance on ordinances-an attendance that is satisfied if there seems to be still in operation what may be useful to others. It is the voice of Christ they need to hear. It is that voice summoning to thought and hope that we all need to hear, "Wilt thou be made whole?"