Exegetical and Hermeneutical Commentary of John 4:45
Then when he was come into Galilee, the Galilaeans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast.
45. all the things that he did ] Of these we have a passing notice Joh 2:23. ‘The Feast’ means the Passover, but there is no need to name it, because it has already been named, Joh 2:23.
Fuente: The Cambridge Bible for Schools and Colleges
Received him – Received him kindly, or as a messenger of God. They had seen his miracles, and believed on him.
Fuente: Albert Barnes’ Notes on the Bible
Verse 45. The Galileans received him] They received him as the promised Messiah, because of the miracles which they had seen him perform at Jerusalem, at the Passover. See Joh 2:23.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
When he came not to Nazareth, but to some parts of Galilee, the Galilaeans entertained him hospitably; and this they did because of those miracles they had seen wrought by him at the passover feast, where Christ was, Joh 2:1-25. For these Galilaeans, though they lived at a great distance from Jerusalem, yet were observant of the law which commanded all the males of the Jews to be present at that solemnity. The Samaritans saw no miracle, but believed Christ upon his word. The Galilaeans also received Christ, but their seeing of his miracles at the feast is given as the cause of their receiving him; their faith was not so noble as that of the Samaritans. Blessed (saith our Saviour) are they who have not seen, and yet have believed.
Fuente: English Annotations on the Holy Bible by Matthew Poole
45. receivedwelcomed Him.
having seen . . . at thefeastproud, perhaps, of their Countryman’s wonderful works atJerusalem, and possibly won by this circumstance to regard His claimsas at least worthy of respectful investigation. Even this our Lorddid not despise, for saving conversion often begins in less than this(so Zaccheus, Lu 19:3-10).
for they also wentthatis, it was their practice to go up to the feast.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then when he was come into Galilee,…. That part of it in which Cana lay, as appears by what follows:
the Galilaeans received him; willingly, readily, and cheerfully, with much delight and pleasure, and with marks of great esteem and respect: they received him into their houses, and entertained him, and provided for him and his disciples:
having seen all the things that he did at Jerusalem, at the feast of the passover; the miracles he wrought there, see Joh 2:23;
for they also went unto the feast; as well as Jesus and his disciples: they kept the feast of the passover, and went yearly to Jerusalem on that account: so Josephus speaks of the Galilaeans going to the Jewish festivals at Jerusalem, when he says c;
“it was the custom, or usual with the Galilaeans, when they went to the holy city at the festivals, to go through the country of the Samaritans;”
which was the way that Christ now came from thence to them.
c Antiqu. Jud. l. 20. c. 5.
Fuente: John Gill’s Exposition of the Entire Bible
So when ( ). Transitional use of , sequence, not consequence.
Received him ( ). First aorist middle of , “welcomed him.” Jesus had evidently anticipated a quiet arrival.
Having seen (). Perfect active participle of . Note in 2:23 about this very thing at the feast in Jerusalem. The miracles of Jesus at that first passover made a stir.
For they also went ( ). The Samaritans did not go and so Jesus was a new figure to them, but the Galileans, as orthodox Jews, did go and so were predisposed in his favour.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Then when he was come into Galilee,” (hote oun elthen eis ten Galilaian) “Then when he came into Galilee,”
2) “The Galileeans received him,” (edeksanto auton hoi Galilaioi) “The Galileeans received him,” or took Him to themselves, welcomed Him among them, as a fellow countryman, for a time.
3) “Having seen all the things that he did at Jerusalem at the feast: (panta heorakotes hosa epoiesen en lerosolumois en te heorte) “Having observed all things which he did in Jerusalem at the feast,” of the Passover, in the recent past, Joh 2:13; Joh 2:23. They had been convinced, like Nicodemus, by the miracles that He had done, and by the things He had said, that He was from God, Joh 3:21; Joh 20:30-31.
4) “For they also went unto the feast.” (kai autoi gar elthon eis ten heorte) “For they had also gone unto the feast.” Those devout enough to have traveled the 60 mile journey over rough mountains to the feast at Jerusalem, who observed the law, because of their respect for the law of God, were more likely to honor the Christ than the official, paid religious employees of Judaism among the Pharisees and Sadducees, you see? Deu 16:13-16.
Fuente: Garner-Howes Baptist Commentary
45. The Galileans received him. Whether or not this honor was of long duration we have not the means of determining; for there is nothing to which men are more prone than forgetfulness of the gifts of God. Nor does John relate this with any other design than to inform us that Christ performed miracles in presence of many witnesses, so that the report of them was spread far and wide. Again, this points out one advantage of miracles, that they prepare the way for doctrine; for they cause reverence to be paid to Christ.
Fuente: Calvin’s Complete Commentary
(45) All the things that he did.See the reference in Joh. 2:23 to the unrecorded work at Jerusalem.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
45. Galileans received him So that there seemed to be an opening for his attainment of the object of his mission, the gaining the people’s honour to their own prophet.
Having seen things at the feast Our Lord’s visit to his first Passover is detailed in Joh 2:13 to Joh 3:22. The class of half-believers, admirers of his miracles, to which these Galileans belonged, is described in Joh 2:23-25, on which see notes. From the capital these Galileans had carried their impressions of Jesus home, where he now finds them.
Fuente: Whedon’s Commentary on the Old and New Testaments
Joh 4:45. Thenthe Galileans received him, That is, treated him courteously, and attended his ministry with a disposition to believe. See Ch. Joh 2:23 Joh 3:2 and Luk 4:14-15.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 4:45-46 . ] The reception which He found among them was one of faith , for He now brought with Him from Jerusalem the honour which the prophet had not in his own country; therefore , . . ., because they had seen , etc., and in this we have the key to the right understanding of Joh 4:44 .
Joh 4:46 . ] in consequence of this reception, which encouraged Him to go farther into the country. He goes again straight to Cana , because here He had relatives, and might hope in consequence of His first miracle to find the soil prepared for further labour on His part.
. , . . .] should be joined to . , a royal person , is, according to the frequent use of the word in Josephus (see Krebs, p. 144) and other writers (Plutarch, Polyb., etc.; see Wetstein), not a relation of the king (so Baronius, Bos, and many, also allowed by Chrysostom), but one in the service of the king (Herod Antipas); whether a military man (thus very often in Josephus; Nonnus: ), or civilian, or court retainer, is uncertain.
] according to Joh 4:49 , still young. The article indicates, perhaps, that he was the only one.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
45 Then when he was come into Galilee, the Galilaeans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast.
Ver. 45. The Galileans received him ] Though those of Nazareth would not, others did. He that is sent and gifted by God shall have one where or other to exercise his gifts, as the English exiles at Geneva, Zurich, &c.; as Zanchius, when he could not rest at Argentina, was received at Clavenna.
Having seen all the things he did, &c. ] Christ’s miracles were as the sermon bell, that called them together. These the men of Nazareth also had seen, but with prejudice, and therefore to no profit.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
45. ] They received Him, but in accordance with the proverbial saying just recorded; not for any honour in which they themselves held Him, or value which they had for His teaching; but on account of His fame in Jerusalem , the metropolis, which set them the fashion in their estimate of men and things.
, inserted for those readers who might not be aware of the practice of the Galilans to frequent the feasts at Jerusalem.
Fuente: Henry Alford’s Greek Testament
Joh 4:45 . Neither is of Joh 4:45 inconsistent with this interpretation. It merely continues the narration: “when, then, He came into Galilee”. The immediate result of His coming was not what He anticipated, and therefore is thrust into the emphatic place, “a welcome was accorded to Him by the Galileans”. And this unexpected result is accounted for by the fact stated, ; they had been at the Passover at Jerusalem, and had seen all He had done there. “They received Him on account of His fame in Jerusalem, the metropolis, which set them the fashion in their estimate of men and things” (Alford). According to John’s usual method of distinguishing various kinds of faith, this note is inserted to warn the reader that the reception was after all not deeply grounded, and to prepare for the statement of Joh 4:48 . [ , and even , may be rendered by pluperfects.]
Fuente: The Expositors Greek Testament by Robertson
received. Greek. dechgmai. Only occurance here in John.
seen. Greek. horao. App-183.
Fuente: Companion Bible Notes, Appendices and Graphics
45.] They received Him, but in accordance with the proverbial saying just recorded;-not for any honour in which they themselves held Him, or value which they had for His teaching; but on account of His fame in Jerusalem, the metropolis,-which set them the fashion in their estimate of men and things.
, inserted for those readers who might not be aware of the practice of the Galilans to frequent the feasts at Jerusalem.
Fuente: The Greek Testament
Joh 4:45
Joh 4:45
So when he came into Galilee, the Galileans received him, having seen all the things that he did in Jerusalem at the feast: for they also went unto the feast.-He had wrought miracles at the feast in Jerusalem. Many Galileans had been in Judea, saw the miracles he performed there and so were ready to receive him on his return to Galilee. They may have been the application of the adage stated above. These Galileans had gone to Judea to hear of his great works.
Fuente: Old and New Testaments Restoration Commentary
the Galilaeans: Mat 4:23, Mat 4:24, Luk 8:40
having: Joh 2:13-16, Joh 2:23, Joh 3:2
for: Deu 16:16, Luk 2:42-44, Luk 9:53
Fuente: The Treasury of Scripture Knowledge
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The Galilaeans (those not in the region of Nazareth) received Jesus, because they had seen his works at the feast of the Passover in Jerusalem.
Fuente: Combined Bible Commentary
Joh 4:45. When therefore he was come into Galilee, the Galileans received him, having seen all things whatsoever he did at Jerusalem at the feast: for they also went unto the feast. The feast is no doubt the Passover of which we read in chap. 2; and the faith of these Galileans is precisely similar to that of the many spoken of in Joh 4:23 of that chapter,real, but not of the highest kind.
Fuente: A Popular Commentary on the New Testament
Ver. 45.-When therefore He was come, &c. All the miracles, especially that He alone had cast out all the buyers and sellers from the Temple, as well as the many other signs that He had shown.
Observe: The Jews, after the many miracles of Christ which they saw, did not believe in His preaching, nor even receive Him. The Galileans, who also saw many miracles, received Him kindly but did not believe in Him. But the Samaritans, although they saw no miracles, received Him, and believed Him to be the Messiah, sent by God for the salvation of the whole world. So those who are without, often receive what those of the household disdain and despise.
Ver. 46.-A certain nobleman. The Latin translator seems to have had in his Greek copies , i.e., regulus, a little king. The present reading is , i.e., royal, understand counsellor, or public minister, of Herod Antipas; a prefect, or intimate friend of his. The Syriac has, a royal servant: S. Chrysostom says, “because he was of the royal race, or discharged some princely function.” Nonnus says, “he was a courtier, who was over the army.” Origen says, “he was perhaps of the family of Tiberius Csar, employed by him in some office of Judea.”
Capharnaum: it is probable that this nobleman’s son lay ill at Capharnaum, because it was his father’s usual place of abode. And his father, hearing that Jesus, who healed so many sick, was come out of Judea into Cana of Galilee, went thither, to ask of Jesus the healing of his son; as is plain from what follows. The nobleman seems to have been a Jew, not a Gentile, as both S. Jerome and Origen think. We may think so, because he had little faith, and for that reason was reproved by Christ; whereas the Gentiles were prompt to believe, and so were praised by Him, as was the case with the centurion, and the woman of Canaan.
Some, as Irenus, think that this nobleman was the same person as the centurion mentioned in Mat 8:5. But they were different persons. For the centurion, when Christ was willing to go to him, asked him to remain where he was. But this nobleman asks Christ to come to his sick son. The former came to Christ as He was descending from the mountain to Capharnaum. The nobleman comes to Jesus as He is going into Cana. The boy of the former was sick with palsy; this one’s child was ill with a fever. Christ was all but present when He healed the former: this He healed being absent. The one was a servant, the other a son. So S. Chrysostom, Theophylact, and others.
Ver. 47.-When he had heard, &c. The nobleman having heard the fame of Christ, that He healed all sick persons whatsoever, proceeded from Capharnaum to Cana, to ask Jesus, who was staying there, to come back with him to Capharnaum, to heal his son. This was a journey of fourteen hours, or leagues, and therefore long and difficult. Wherefore he had little faith in Jesus, says S. Gregory, since he did not think He could save unless He were corporeally present.
Ver. 48.-Jesus therefore, &c. Signs and prodigies mean nearly the same thing. Signs, however, are properly what take place in natural things, and by nature, slowly operating, but which Christ wrought in a moment, and therefore miraculously. Such are the healing of the sick. But prodigies are things which surpass the whole power of nature, as the raising of the dead.
Christ reproved the small faith of the nobleman, in order that He might sharpen and augment it. As though He said, “Thou and thine hast heard of certain signs and prodigies which I have wrought; still thou believest not that I am the Messiah, unless I do very many more, and that thou thyself mayest behold them with thine eyes.” “He teaches,” says S. Chrysostom, “that it is not His miracles that we are to attend to, but His doctrine. He shows that signs are especially made gracious to the soul; and in this case He heals the father who was labouring under a disease of the mind, no less than the (bodily) disease of the son.” Indeed, He first cures the unbelief, or the imperfection of faith, in the father, and then the fever of the son.
Ver. 49.-The ruler saith, &c. My child, Greek, , i.e., my little son, meaning, my most beloved, my only delight. “The ruler,” says S. Chrysostom, “being distressed by his son’s affliction, did not pay much attention then to the words of Jesus, but was wholly taken up with the cure. See how he grovels on the earth-Come down, ere my child die-as if Jesus could not raise the dead, or knew not that he had a son.”
Ver. 50.-Jesus saith, &c. “This one word,” saith Rupert, “was a true declaration concerning things present, and a command of life.” For this word of Christ was not only declaratory, but effectual: for it produced that which it declared, namely, the life and healing of the sick. So in the Eucharist, the words, This is My Body, enunciate in such manner that the Body of Christ is there, that they cause It to be there present. Moreover, Christ went to the servant of the centurion: He was not willing to go to the son of the ruler, because there was in the centurion confirmed faith, but in the ruler faith was imperfect.
He believed the word which Jesus spake. “The Saviour cured two persons,” says Cyril, “by the same words. He brought the mind of the ruler to believe, and He delivered the youth from bodily disease.”
Ver. 51.–As he was going, &c. “His servants met him,” says Cyril, “telling of the swiftness and power of the words of Christ, the Lord so ordering that by the sequence of events the faith of the ruler might be confirmed.”
Ver. 52.-He asked therefore, &c. “He studies to be informed concerning the hour,” says Cyril, “to see if it coincides with the time when the Saviour’s favour was bestowed upon him.”
Yesterday, at the seventh hour: this was an hour after noon, when, the child being healed, the servants had immediately set out to tell the glad news to the father. But they could not reach him on the same day. They travelled therefore the rest of that day, and all through the night, and came to him the next morning, for, as we have said, Capharnaum was fourteen leagues or hours distant from Cana.
Ver. 53.-The father therefore knew. “From hence we may understand,” says Bede (in Catena), “that there are degrees of faith, as well as of other virtues. There is the beginning, the increase, and the perfection of faith. This man’s faith had its beginning when he asked for his son’s safety: its increase when he believed the word of the Lord saying, Thy son liveth: it was perfected by the announcement of his servants.” Moreover, because this nobleman dwelt at Capharnaum, as well as the centurion, we need not doubt that they were friends; and that the centurion through this miracle, which was prior in point of time, conceived so great faith in Christ that he said, “Lord, I am not worthy that Thou shouldst enter under my roof, but speak the word only, and my servant shall be healed” (Mat 8:8).
Tropologically, listen to Theophylact, “The little king (regulus) is every man, not only because, according to the soul, he is nigh to the King of all, but because he has assumed dominion over all things. The son is a mind fevered with depraved pleasures and desires. The going down of Christ is His merciful condescension. Christ saith, Go thy way, i.e., show continual progress in good things: then thy son shall live. Otherwise he will die, if thou ceasest to walk (aright)”
Finally, he was healed at the seventh hour, 1. because as Origen says, seven is the symbol of the Sabbath, and of rest, in which is health. 2. Because the same number is the symbol of the seven-fold Holy Spirit, in Whom is all salvation.
Ver. 54.-This is again, &c. The word again must be joined with when He was come. Meaning, this was the second miracle which Christ wrought in Cana of Galilee, when again-that is, a second time-He was come thither out of Judea. For the first miracle was the conversion of water into wine, which Christ did, when He came the first time out of Judea into Galilee. He came, therefore, twice out of Judea into Galilee, and illustrated each of His comings by a new miracle. “It is called the second,” says Euthymius, not “because after the first He had done no other miracle in the whole of Palestine (for He had already done many in Judea), but because, after the first, this was (only) the second which He had done in Cana.” John says this, indicating that an abundance of miracles were performed subsequently by Christ in Galilee, which Matthew relates (Mat 4:23, &c.), and which after this are related by S. John.