Exegetical and Hermeneutical Commentary of John 4:46
So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.
46. where he made the water wine ] and therefore would be likely to find a favourable hearing. For ‘So Jesus came’ read He came therefore. See on Joh 6:14.
nobleman ] Literally, king’s man, i.e. officer in the service of the king, Herod Antipas; but whether in a civil or military office, there is nothing to shew. ‘Nobleman’ is, therefore, not at all accurate: the word has nothing to do with birth. It has been conjectured that this official was Chuza (Luk 8:3), or Manaen (Act 13:1).
Fuente: The Cambridge Bible for Schools and Colleges
A certain nobleman – One who was of the royal family, connected by birth with Herod Antipas; or one of the officers of the court, whether by birth allied to him or not. It seems that his ordinary residence was at Capernaum. Capernaum was about a days journey from Cana, where Jesus then was.
Fuente: Albert Barnes’ Notes on the Bible
Joh 4:46-54
There was a certain nobleman whose son was sick at Capernaum
The second miracle at Cana
Who shall persuade us that we have not here a true story?
I. Notice SOME OF ITS LESS OBVIOUS POINTS.
1. Mark the word for in verse 44. He went into His own country because there was no honour for Him there.
2. Mark the setting of the text. A father pleads for the life of his son. Who would not have thought that the kind Saviour would instantly say, I will? Yet He treats the application as a great error. Except ye see. He disregards the man and treats him as the mouthpiece of a mistaken multitude, whose prevalent fallacy was to make miracles the condition of belief. No ordinary man would have thought of that answer.
3. This apparent rebuff, however, was only a trial of his constancy. Like the rest of your nation you set aside Divine holiness, wisdom, and love and fasten on power, You forget how many works of power there are which are not Gods, and not until you have marked the adjuncts–holiness, wisdom, love–can you pronounce them Divine. The nobleman responded, Come down, ere my child die, as though he had said, I am not thirsting for evidences. It is the voice of nature, and the God of nature hears it. The trial is ended and the victory is won.
II. NOTICE THE WONDERFUL INTERTWINING OF NATURE AND GRACE IN THE GOSPEL. The Gospel adapts itself to all that is best and beautiful in mans heart.
1. It has been found in some hour of mortal peril that persons of no religion will invoke the mercy of that Being who, up to that moment, they had denied. Scepties, no doubt, can account for this in the survival of old prejudices. Christians naturally account for it by supposing that a belief in God is a primary principle in mans nature.
2. As in individuals so in families.
(1) Fathers who have made shipwreck of faith for themselves want Christ for their children. The immoral man would fence his child from vice; the sceptic refuses to rear his child on negatives and chooses, therefore, a Christian school.
(2) And if the father sees his child stretched on a couch of pain from which he may never rise, is there not a voice in his heart crying, Sir, come down, ere my child die. I know the case is not rare in which the doubting or disbelieving father hag desired, has sought, for his son the spiritual healing, has called in some man of God whose repute was highest for communication with the invisible, has encouraged his visits, has even knelt in the corner while he prayed, and has joined with strong cries and tears in the Rock of ages, cleft for me, sung or said in the chamber where the staying pray with the going; and has gone off from the experience and trial strong in the Son of God, to say at last, Let me die the death of the righteous; let my last end be like His. Christ is marching to complete the sum of happiness and to round the circle of being. (Dean Vaughan.)
The nobleman of Capernaum
Notice
I. THE PROMPTITUDE WITH WHICH HE APPLIED TO CHRIST AS SOON AS HE HEARD WHERE HE WAS. Would that we all were as anxious for the welfare of our own and others souls as this man was for the health of his sons body. Your souls may be in like danger–at the point of death. Lose not another day.
II. THE ADVANTAGE WE HAVE IN KNOWING THAT WHEN WE DESIRE TO SEEK THE GREAT PHYSICIAN HE IS EVER AT HAND. The nobleman had to travel from Capernaum.
III. THE MANNER IN WHICH THE NOBLEMAN EVINCED HIS BELIEF IN CHRISTS POWER, AND YET THE IMPERFECT IDEA HE HAD OF THAT POWER. He felt that Christ could heal, but only on the spot. So we are tempted to prescribe to God the place and manner of His blessing, but God is the only judge of what is wise and best. Christs rebuke had its due effect and in sending him away He required him to manifest the faith for the feebleness of which he had been rebuked.
IV. THE MANNER IN WHICH JESUS SHOWS MERCY TO SUCH AS CALL UPON HIM.
1. Pity in distress.
2. Firmness in demanding the proof of confidence which it becomes us to show. Christ would not decline because of weak faith, but He would not go to Capernaum.
V. WHAT IS THE DISPOSITION HE REQUIRES US TO SHOW TOWARDS HIM? Simple and implicit reliance on His word and belief in His power. Go thy way And the man believed and went, without a token.
1. This disposition is the grace of the Holy Spirit imparted to the heart.
2. This disposition honours Christ.
VI. THE REWARD WHICH FAITH SHALL RECEIVE.. Thy son liveth. A cure.
1. Instantaneous.
2. Complete. (J. Harding.)
The nobleman of Capernaum
I. EVEN THE NOBLE HAVE THEIR TROUBLE.
1. No earthly dignity lifts above the reach of trouble. In the eye of God and in the operations of His laws all are alike. We need, therefore, never to expect to reach an estate free from trial.
2. But troubles are not always calamities. To the true hearted they are instruments of good. Nobility must suffer that it may become more noble. The fruitful branch must be purged that it may become more fruitful.
II. EVEN THE BELIEVING NEED UNDECEIVING.
1. The nobleman was a believer.
2. There was strength and substance in his faith. It was not mere sentiment. Knowledge, however accurate, opinion, however orthodox, is not faith. But this mans faith had an active quality; it moved him to Jesus and to make every effort to obtain His help. True faith can never be idle Jam 2:20).
3. But even with this living faith the nobleman laboured under misconceptions and infirmities. He located the Saviours power too much in the outward. It was bent on signs and wonders. And just here believers have their greatest troubles. They go honestly and humbly to Christ, but unless they see signs they doubt whether all is right. Some change must be felt ere they can fully rest. But the requirement is to undoubtingly embrace Christ and leave Him to make all other things right in His own time and Rom 8:24-25).
4. Here is the true consolation of faith; not that the sick child is healed, but that we have a competent Saviour, and in the meantime patience is the proper exercise of faith.
III. WHEN MAN DESPAIRS THE LORD REPAIRS.
1. The manner in which he was received distressed the nobleman. He looked for Christ to accompany him, and when no signs of compliance appeared his heart sunk within him.
2. And yet this last flicker of perishing expectation was the signal of the greatest triumph. It was not according to Christs method that His healing should come with observation. His restorative energy is in His word, which is independent of distance or signs. Even His Go thy way is a benediction. While we are being wrung with disappointment grace is invisibly entering our house.
IV. AS WE BELIEVE SO WE RECEIVE. A mere word had gone out. He went his way clinging to that word, and as he believed it was done unto him. He came believing Christ to be a wonder worker and he found Him one. He trusted in what the Saviour had said, and he came back to find the Saviours word potent. What then if society, the Church, ourselves, our whole house are sick; if our movements are Christwards, His seeming repulse is but a preparation for a sublimer triumph. No honest attempt at faith is ever a mistake. (J. A. Seiss, D. D.)
The fame of Christ
The distance of Capernaum from Cana was from twenty to twenty-five miles. The report of Christs return to Galilee had spread, then, over this wide area. (H. W. Watkins, D. D.)
The noblemans son
I. JESUS BEHOLDING THE WOES OF MEN.
1. Jesus and His countrymen (Joh 4:45) (Mat 13:54; Mat 21:11; Mar 6:1; Luk 4:44; Joh 4:3; Joh 7:41).
2. Jesus and the sorrowing (Joh 4:47) (Isa 53:3; Mar 5:39; Luk 7:13; Luk 8:52; Luk 23:28; Joh 14:1).
3. Jesus and the sick (Joh 4:47) (Mat 4:24; Mat 8:17; Mat 10:1; Mat 14:14; Mar 6:56; Joh 11:3).
II. BESTOWING THE HELP OF GOD.
1. Importunate pleading (Joh 4:49) (Psa 130:1; Mat 14:30, Luk 11:8; Luk 22:44; Heb 5:7).
2. Generous responding (Joh 4:50) (Mat 8:2-3; Mat 8:13; Mat 9:29; Luk 7:50; Luk 18:42; Joh 14:13).
3. Confident believing (Joh 4:50) (Psa 27:13; Psa 106:12; Joh 4:53; Act 16:34; Num 15:13; 1Pe 1:8).
III. RELIEVING THE WOES OF MEN.
1. Good news (Joh 4:51) (Gen 45:26; Num 21:8; Luk 2:10; Luk 10:17; Joh 14:3).
2. Convincing coincidence (Joh 4:53) (Exo 14:27; Jos 3:15, Dan 5:5; Mat 8:13; Mat 9:22; Mat 15:28).
3. Believing household (Joh 4:53) (Act 10:2; Act 16:15; Act 16:34; Act 18:8; Php 4:22; Heb 11:7). (Sunday School Times.)
The noblemans son
A spiritual miracle is greater than a physical one. This was of both kinds–the healing of the boys body, the conversion of the fathers soul. The nobleman is a representative man.
I. HE IS DRIVEN TO CHRIST BY AN OUTSIDE NEED. He takes his case to Christ as a last resort. In his selfish thought, the Saviour of souls is overshadowed by the Healer of bodies. But such is the love of Christ, that those seeking a lesser good are sent away with a spiritual gift.
II. HIS FAITH RUNS PARALLEL WITH HIS MOTIVE. It began as a belief that Christ could work a physical miracle by contact; it was consummated in a faith which trusted Christ for both physical and spiritual blessing at a distance. The fathers faith secured the health of his child; the personal faith of the man secured his own salvation.
III. THE DIVINE METHODS FOR CULTIVATING FAITH IN MEN.
1. Directness and conscious superiority characterize Christs meeting with the nobleman. Christ rebukes his carnal mindedness and his low thought that Christs mission was merely to play the doctor–a rebuke which caused him to look up into the Masters face and feel the subtle power of His spiritual presence.
2. Having thus made a spiritual roadway into his heart, Christ grants his request.
3. The answer carries a test of humility and faith with it. Christ not going with him touched his pride; but it strengthened his faith by exercising it.
IV. THE OBEDIENCE OF FAITH AND ITS REWARD. This faith is shown by his leisurely procedure. The twenty miles walk could not have been accomplished that night. The reward was bestowed not only on the sick child, but on the whole household. Learn
1. A lesson of hope.
2. That all the roads of human experience lead to Christ–our needs, sorrows, joys.
3. Once in Christs presence, all is well. (Sermons by the Monday Club.)
The noblemans faith
1. Trouble led this courtly personage to Jesus. Had he lived without trial, he might have been forgetful of his God and Saviour; but sorrow came as an angel in disguise.
2. The particular trial was the sickness of his child. No doubt ha had tried all remedies, and now he turns to Jesus in desperate hope. How often does it happen that children are employed to do what angels cannot!
I. THE SPARK OF FAITH.
1. The faith of the nobleman rested at first entirely on the report of others. Evangelical faith often begins with the testimony of others that Christ receiveth sinners.
2. This faith only concerned the healing of the sick child. The father did not know that he wanted healing for his own heart, nor of Christs spiritual power. Can you believe that Christ can help you in your present trial? Then use the faith you have; if not of heavenly things, then earthly.
3. He limited the power of Jesus to His local presence. Limitation of the Holy One of Israel in children of God is sinful; but weakness of faith in seekers will be excused. Better to have a weak faith than none at all.
4. This faith, although it was but a spark, influenced the nobleman. It led him to take a considerable journey to Christ. This is the more remarkable that he was a man of position, and did not send his servants. If you have faith enough to drive you personally to Christ, it is of an acceptable order.
5. This mans faith taught him to pray in the right style. Notice his argument–the misery of his case. Not that the boy was of noble birth, or lovely. When you pray aright, you will urge those facts which reveal your danger and distress. This is the key which opens the door of mercy.
II. THE FIRE OF FAITH struggling to maintain itself.
1. It was true, as far as it went. He stood before the Saviour, resolved not to go away. He does not get the answer at first, but he stays. So it was a real persuasion of the power of Jesus to heal.
2. It was hindered by a desire for signs and wonders, and was therefore gently chided. So some of you want to be converted in the extraordinary way recorded in some religious biographies, and expect, like Naaman,
Christ to do some great thing. Do net lay down a programme and demand that the free Spirit should pay attention to it. Let Him save you as He wills.
3. It could endure a rebuff. He answered our Lord with still greater importunity.
4. How passionately this man pleaded, Lord, do not question me just now about faith; heal my child, or he will be dead. If his faith failed in breadth, it excelled in force.
III. THE FLAME OF FAITH.
1. He believed the word of Jesus over the head of his former prejudices. He had thought that Christ could only heal by personal contact; now he believes that Jesus can heal with a word. Will you believe Jesus on His bare word?
2. He at once obeyed Christ. If he had not believed, he would have remained looking for favourable signs. When told to believe in Christ, do not say, We will continue in prayer, read the Bible, attend the means of grace. Believe and go your way.
3. Still, it fell somewhat short of what it might have been. He expected a gradual restoration. How little we know of Christ or believe in Him.
4. He travelled with the leisure of confidence. Anxious minds, even when they believe, are in a hurry to see; but the noblemans servants met him the next day. He that believeth shall not make haste.
IV. THE CONFLAGRATION OF FAITH.
1. His faith was confirmed by the answer to his prayers.
2. After inquiry, his faith was confirmed by each detail.
3. Strengthened by faith and experience, he believes in Jesus in the fullest sense.
4. What follows is natural; his family also believe. (C. H. Spurgeon.)
The noblemans faith
I. WITH REGARD TO THIS FAITH, we must observe
1. That it was real, or he would never have sought Christ. This realness was not inconsistent with ignorance of Christs nature and spiritual power.
2. Though real, imperfect and weak. He knew nothing of Jesus as the Healer of the soul. There was shortcoming in both the quantity and quality of his faith. In this he presents a strong contrast to the centurian.
3. Apply the case to ourselves. What is our faith? Is it only a name, a theory, a confession, we have been taught to utter? If we have acknowledged Him as Saviour in one specific point, that is real faith as far as it goes; but it must go farther. He will not break the bruised reed.
II. HIS TREATMENT BY CHRIST.
1. His unbelief was rebuked, and that of others standing around.
2. No doubt many regarded this as ill-timed. But Christ saw that spiritual admonition was the thing that was most needed.
3. We need not be surprised if the first answer to our petitions is some revelation of secret sin.
4. But delay is not denial. In bestowing one blessing he does not refuse another.
5. There is often as much love in Christs method of bestowal as in His gift. The petition is granted in the spirit, if not in the letter. Jesus did not go down, but sent His blessing down.
III. THE ULTIMATE RESULT OF THE INTERVIEW.
1. The request was granted
(1) sooner than was expected, and
(2) more fully. Christs way is the shortest and best, after all, although we think differently.
2. His faith was increased. He who could not brook a moments delay, goes away satisfied with a simple word, leisurely proceeds home, and becomes a full believer.
3. He and his family were converted. (P. B. Power, M. A.)
A lesson for tittle faith
I. THE PARTICULARS OF THE MIRACLE. Note
1. The rapid reversals of feeling which all efforts in doing good demand. His former visit to Cana was to a festival; He came now to a scene of anxiety and affliction.. Human experience is very fitful and uncertain. Now the circumstances are joyous, now gloomy; and he who wants to do good must be prepared for both.
2. Pain and trouble are common to all ranks. Capernaums great dignitary is harrowed by anxiety; his money, influence, friends, cannot save his boy, Grief is a black camel that kneels at every mans door,
3. The value of Christianity. Sceptics say Christianity is a religion for the sorrowful only. We reply, There is surely room for one such religion in a world like this.
4. In His first reply Christ
(1) Rebuked a faith which rested on external evidences.
(2) Showed that he cared very little for miracles as proofs of His Divine commission.
5. The noblemans response teaches us directness in prayer. How much time is wasted in the formalities of devotion.
6. Such petitions as this the Lord always hears and answers. The last word of Gods Son affords ground for implicit trust. The nobleman knew that nothing more was needed.
7. How much men owe to the unseen Providences of God.
II. THE PARABLE OF FAITH.
1. There was intelligence. The nobleman
(1) Reasoned.
(2) Inquired.
(3) Agreed.
2. Next came assent. Sometimes this element of saving faith is called submission, sometimes surrender.
3. There came trust. Without a word he rested on the promise. He believed
(1) In Christs evidences.
(2) In Christs willingness.
(3) In Christ Himself. (C. S. Robinson, D. D.)
The faith of a nobleman
I. ITS IMPERFECT CHARACTER.
1. Not settled on the best foundation. Excited by a report of Christs miracles which Christ recognized as right (Joh 5:36; Joh 10:37-38; Joh 14:11), but not faiths highest form.
2. Not free from ignorance and superstition, Christs presence was regarded as essential.
II. ITS GRACIOUS EDUCATION.
1. Its radical defect was pointed out (Joh 4:48). The modern counterpart is the belief that is born of excitement and rests on feeling.
2. Its inward sincerity was tried (Joh 4:48). In a similar way Christ dealt with the Syro-Phoenician woman.
3. Its formal request was denied. Had Christ gone it might have confirmed the belief that His presence was indispensable, and that His power was of no avail beyond death. So He sometimes denies His peoples entreaties, because they know not what they ask, or because the answer would be injurious.
4. Its essential petition was granted (Joh 4:50). Not in the way expected, but in one larger and better (Eph 3:29).
III. ITS COMPLETE DEVELOPMENT. The nobleman believed
1. Without a miracle. At first he only had Christs word; then his servants testimony; lastly, the assurance of sight.
2. Without delay–Go thy way. Prompt obedience one of the most reliable marks of faith–Noah (Gen 6:9; Gen 6:22; Heb 11:7), Abraham (Gen 12:1; Heb 11:8), Peter (Luk 5:5); Paul Act 26:19).
3. Without after regrets. None will have occasion to repent who enter on a life of faith. Nor did he act as many do after having been delivered from affliction.
4. Without being left to stand alone. Faith became contagious.
Learn
1. The ability and willingness of Christ to save diseased and dying souls.
2. The eagerness Christian parents should display in bringing the cases of their children to Christ.
3. The nature of faith which is taking Christ at His word.
4. The value and efficacy of prayer.
5. The increasing evidence faith obtains the longer it continues.
6. The beauty and advantage of household religion. (T. Whitelaw, D. D.)
The courtiers son
I. THE PROGRESS OF FAITH. Faith, at first slender and tentative, becomes firm and influential. The process is worthy of notice. At first it rested on external testimony, but was backed by such anxiety to attain the object that the man came so far to seek it. Then its tenacity is proved and strengthened by a seeming rebuff. Another and great step is taken when Christs word for the cure is accepted instead of His personal coming down. Next, it is crowned and perfected by the incontestable proof of the miracle. What most of us need in our Christianity is not more evidence–the lamp can be choked with oil, if the oil is not used–it is to follow with entire cordiality the light that has shone so fully on us already.
II. CHRISTS EVIDENTIAL METHOD. How He connects sign and spirit, miracle and faith. He deprecates the purely external connection–the believing only what is seen. Such demands for seen evidence ends usually in downright unbelief. His method is to lead His disciples to such inward, spiritual acquaintance with and confidence in Himself that they trust His word, and so by and by behold His work. When His trusting ones believe, then in due time they also see (Joh 11:40). Jesus accepts the loving earnestness and tenacity of a faith otherwise slender. He will lead this man into His kingdom by the heart-strings, for He avails Himself of every access to the souls of men. This courtier would have Jesus go down and heal his son. Jesus healed his son and did not go down. Thus He suited His method to the ease–was the helper of the fathers faith as well as the healer of his sons malady. (J. Laidlaw, D. D.)
I. THE MIRACLE.
Restoration of noblemans dying son
1. The petitioner. A person of distinction; perhaps Chuza, Herods steward. Now in affliction. Seeks Jesus, the Divine Physician.
2. The application. Shows affection for child, and respect to our Lord; also great earnestness, A sense of need inspires utterance.
3. The reply. The first part of it evidently conveyed rebuke. Jesus said unto him, Except ye–not only you individually, but all who resemble you–Except ye see signs and wonders, ye will not believe. You are one of those who will not admit who and what I am, unless you see Me work a miracle.
II. ITS EFFECTS.
1. See them, in the first place, on the nobleman: He believed the word that Jesus had spoken unto him, and he went his way, convinced that his application had not been made in vain, and that his son would live.
2. The narrative relates the effect of the miracle, not only on the nobleman himself, but also on his household, his whole house believed. Their hearts were gained to the Lord Christ as well as his.
Application:
1. What are we doing for our children? Many are the anxieties and pains which parents endure on account of their children. Can it be said of us, as of King Asa, that in our affliction we seek not to the Lord but to the physicians. Alas I we are prone to look to second causes, and to neglect the first Great Cause of life and health and everything!
2. What are we doing in our affliction? It should make us serious. It should lead us to Christ. It should subdue prejudice. It should show us the value of Christs power and grace.
3. How have we requited the Lords mercies? We have influence. Have we exerted it to bring others to believe in Christ, and to worship and serve Him? (M. Gibbs.)
The second miracle in Cana–the purifying and training of faith
The evangelist evidently intends us to connect together the two miracles in Cana. His object may, possibly, mainly be chronological, and to mark the epochs in our Lords ministry. But we cannot fail to see how remarkably these two miracles are contrasted. The one takes place at a wedding, a homely scene of rural festivity and gladness. But life has deeper things in it than gladness, and a Saviour who preferred the house of feasting to the house of mourning would be no Saviour for us. The second miracle, then, turns to the darker side of human experience. It was fitting that the first miracle should deal with gladness, for that is Gods purpose for His creatures, and that the second should deal with sicknesses and sorrows, which are additions to that purpose made needful by sin. Again, the first miracle was wrought without intercession, as the outcome of Christs own determination that His hour for working it was come. The second miracle was drawn from Him by the imperfect faith and the agonising pleading of the father. But the great peculiarity of this second miracle in Cana is that it is moulded throughout so as to develop and perfect a weak faith. Notice how there are three words in the narrative, each of which indicates a stage in the history. Except ye see signs and wonders ye will not believe. The man believed the word that Jesus had spoken unto him, and he went his way. Himself believed and his whole house. We have here, then, Christ manifested as the Discerner, the Rebuker, the Answerer, and therefore the strengthener of a very insufficient and ignorant faith.
I. First, we have here, our Lord LAMENTING OVER AN IGNORANT AND SENSUOUS FAITH. At first sight His words in response to the hurried eager appeal of the father, seem to be strangely unfeeling, far away from the matter in hand. Except ye see signs and wonders ye will not believe. What has that to do with me and my dying boy, and my impatient agony of petition? It has everything to do with you. It is the revelation, first of all, of Christs singular calmness and majestic leisure, which befitted Him who needed not to hurry because He was conscious of absolute power. It is also an indication of what He thought of most importance in His dealing with man. It was worthy of His care to heal the boy; it was far more needful that He should train and lead the father to faith. The one can wait much better than the other. And there is in the words, too, something like a sigh of profound sorrow. Christ is not so much rebuking as lamenting. Why? Because to their own impoverishing, the nobleman and his fellows were blind to all the beauty of His character. The graciousness of His nature was nothing to them. They had no eyes for His tenderness, and no ears for His wisdom; but if some vulgar sign had been wrought before them, then they would have run after Him with their worthless faith. And that struck a painful chord in Christs heart when He thought of how all the lavishing of His love, all the grace and truth which shone radiant and lambent in His life, fell upon blind eyes, incapable of beholding His beauty; and of how the manifest revelation of a Godlike character had no power to do what would be done by a mere outward wonder. Are there not plenty of us to whom sense is the only certitude? We think that the only knowledge is the knowledge that comes to us from that which we can see and touch and handle, and the inferences that we draw from these; and to whom all that world of thought and beauty, all that Divine manifestation of tenderness and grace is but mist and cloudland, Intellectually, though in a somewhat modified sense, this generation has to take the rebuke: Except ye see, ye will not believe. And practically, do not the great mass of men regard the material world as all-important, and work done, or progress achieved there as alone deserving the name of work or progress, while all the glories of a loving Christ are dim and unreal to their sense-bound eyes? And on the other side, is it not sadly true about those of us who have the purest and the loftiest faith that we feel often as if it was very hard, almost impossible, to keep firm our grasp of One who never is manifested to our sense? Do we not often feel, Oh I that I could for once, for once only, hear a voice that would speak to my outward ear, or see some movement of a Divine hand. The loftiest faith still leans towards, and has an hankering after, some external and visible manifestation, and we nee I to subject ourselves to the illuminating rebuke of the Master, Who says: Except ye see signs and wonders ye will not believe.
II. And so we have here, as the next stage of the narrative, our Lord TESTING, AND THUS STRENGTHENING, A GROWING FAITH. The noblemans answer to our Lords strange words sounds, at first sight, as if these had passed over him, producing no effect at all. Sir, come down ere my child die. Almost as if he had said: Do not talk to me about these things at present. Come and heal my boy. That is what I want; and we will talk about the rest some other time. But it is not exactly that. Clearly enough, at all events, he did not read in Christs words a reluctance to yield to his request, still less a refusal of it. Clearly, he did not misunderstand the sad rebuke which they conveyed, else he would not have ventured to reiterate his petition. He does not pretend to anything more than he has, he does not seek to disclaim the condemnation that Christ brings against him, nor to assume that he has a loftier degree, or a purer kind, of faith than he possesses. He holds fast by so much of Christs character as he can apprehend; and that is the beginning of all progress. What he knows he knows. He has sore need; that is something. He has come to the Master; that is more. Ah! any true man who has ever truly gone to Christ with a sense even of some outward and temporal need, and has ever really prayed at all, has often to pass through this experience, that the first result of his agonising cry shall be only the revelation to him of the unworthiness and imperfection of his own faith, and that there shall seem to be strange delay in the coming of the blessing so longed for. And the true attitude for a man to take when there is unveiled before him, in his consciousness, in answer to his cry for help the startling revelation of his own unworthiness and imperfection, the true answer to such dealing is simply reiterate your cry. And then the Master bends to his petition and because he sees that the second prayer has in it less of sensuousness than the first; and that some little germ of a higher faith is beginning to open, He yields, and yet He does not yield. Sir, come down ere my child die. Jesus saith unto him, Go thy way, thy son liveth. Why did He not go with the man? Why, in the act of granting, does He refuse? For the mans sake. The whole force and beauty of the story comes out yet more vividly if we take the contrast between it and the other narrative, which presents some points of similarity with it–that of the healing of the centurions servant at Capernaum. There the centurion prays that Christ would but speak, and Christ says, I will come. There the centurion does not feel that His presence is necessary, but that His word is enough. Here the man says, Come! because it has never entered his mind that Christ can do anything unless He stands like a doctor by the boys bed. And he says, too, Come, ere my child die. Because it has never entered his mind that Christ can do anything if his boy once has passed the dark threshold. And because his faith is thus feeble, Christ refuses its request, because He knows that so to refuse is to strengthen. Asked but to speak by a strong faith, He rewards it by more than it prays, and offers to come. Asked to come by a weak faith, He rewards it by less, which yet is more than it had requested; and refuses to come, that He may heal at a distance; and thus manifests still more wondrously His power and His grace. Go thy way; thy son liveth. What a test! Suppose the man had not gone his way; would his son have lived? No! The sons life and the fathers reception from Christ of what he asked, were all suspended upon that one moment. Will he trust Him, or will he not? Will he linger or will he depart? He departs, and in the act of trusting he gets the blessing, and his boy is saved. And look how the narrative hints to us of the perfect confidence of the father now. Cane was only a few miles from Capernaum. The road from the little city upon the hill down to where the waters of the lake flashed in the sunshine by the quays of Capernaum, was a matter of only a few hours; but it was the next day, and well on into the next day, before he met the servants that came to him with the news of his boys recovery. So sure was he that his petition was answered that he did not hurry to return home, but leisurely and quietly went on the next day to his child. Think of the difference between the breathless rush up to Cana, and the quiet return from it. He that believeth shall not make haste.
III. And so, lastly, we have here the absent Christ CROWNING AND REWARDING THE FAITH WHICH HAD BEEN TESTED. We have the picture of the mans return. The servants meet him. Their message, which they deliver before he has time to speak, is singularly a verbal repetition of the promise of the Master, Thy son liveth. His faith, though it be strong, has not yet reached to the whole height of the blessing, for he inquires at what hour he began to amend, expecting some slow and gradual recovery; and he is told that at the seventh hour, the hour when the master spoke, the fever left him. And all at once and completely was he cured. So, more than his faith had expected is given to him; and Christ, when He lays His hand upon a man, does His work thoroughly, though not always at once. Why was the miracle wrought in that strange fashion? Why did our Lord fling out His power as from a distance rather than go and stand at the boys bedside? We have already seen the reason in the peculiar condition of the mans mind; but now notice what it was that he had learned by such a method of healing, not only the fact of Christs healing power, but also the fact that the bare utterance of His will, whether He were present or absent, had power. And so a loftier conception of Christ would begin to dawn on him. A partial faith brings experience which confirms and enlarges faith; and they who dimly apprehend Him, and yet humbly love Him, and imperfectly trust Him, will receive into their bosoms such large gifts of His love and gracious Spirit that their faith will be strengthened, and they will grow into the full stature of peaceful confidence. The way to increase faith is to exercise faith. And the true parent of perfect faith is the experience of the blessings that come from the crudest, rudest, narrowest, blindest, feeblest faith that a man can exercise. (A. Maclaren, D. D.)
The testing of faith which the nobleman stands
I. HOW HE IS TESTED.
1. In his humility by a stem word which might wound the pride of a nobleman.
2. In his faith by being required to trust a word.
II. HOW HE STANDS THE TEST.
1. In his persistent prayer be the test of the humility of his faith.
2. In his confident departure at the word of Jesus he proves the power of His faith. (J. P. Lange, D. D.)
Domestic affliction
I. THE RICH HAVE AFFLICTIONS AS WELL AS THE POOR There is no more mischievous error than to suppose that the rich have no cares. The dwellers in palaces often sleep more uneasily than dwellers in cottages. Gold may shut out debt and rags, but not disease and death. Let the servant of God beware of desiring riches. They are certain cares and uncertain comforts.
II. SICKNESS AND DEATH COME TO THE YOUNG AS WELL AS TO THE OLD. In spite of the testimony of grave stones we are apt to speak and act as if young people never died when young. The first grave was that of a young man. He is wise that will never confidently reckon on a long life. The only true wisdom is to be always prepared to meet God. So living it matters little whether we die young or old.
III. WHAT BENEFITS AFFLICTION CAN CONFER ON THE SOUL. Anxiety about a son led this nobleman to Christ, and eventually his whole house. By affliction God often teaches lessons that can be learned in no other way. By it He often draws souls away from sin who would otherwise have perished Psa 119:71). Let us beware of murmuring (Heb 12:11).
IV. CHRISTS WORD IS AS GOOD AS CHRISTS PRESENCE. This fact gives enormous value to the promises. (Bp. Ryle.)
Domestic affliction a messenger of God
No one is spared this. Not even the nobility.
I. HEAR (Joh 4:47). Up to this time the courtier had not heard; very likely did not care to hear. But now his child lies at deaths door he hears that Jesus was come. Thy domestic affliction calls out to thee that thou hast a Saviour who has come for thee.
II. Go (Joh 4:47). The noble had gone no doubt to this and to that one, but there was no help. Now he goes to One who can help. Go thou in a right way at once to Jesus, who always says Come.
III. BESEECH (Joh 4:47). The man of rank becomes unwontedly humble. Nothing offends him, not even the seemingly negative answer of Joh 4:48.
IV. BELIEVE (Joh 4:50-54). He believes (Joh 4:50) and finds everything fulfilled (Joh 4:51-53), and his whole household believe (Joh 4:54). Believe Him, thou and thy family, and ye shall be blessed. (G. Hermann.)
He went to Him and besought Him
The uses o/ trouble
I. IT HUMBLES PRIDE–He (the nobleman) went.
II. IT GIVES FAITH. He went.
III. IT TEACHES PRAYER–Besought.
IV. IT STIMULATES FAITH–That he would heal, etc.
Physicians in the East
No one is more sought after in the East than the hakeem or physician. Let it be known that one of a travelling party of Europeans is a doctor, and all the sick persons in the neighbourhood make their way to his tent for free treatment. A European doctor in the East may have to complain of lack of fees, but he certainly will not have to complain of lack of patients. The invalids, or those who have persuaded themselves that they are invalids, will troop to his tent in the early morning, and squat there until evening, or until they are treated; and well persons will pretend that they are sick for the purpose of getting possession of the magicial powders which they value so highly. The European doctor who knows what is before him generally supplies himself, ere he starts for the East, with a plentiful supply of bread-pills, ingeniously coloured with tincture of iodine or similar chemicals, so that he may be able to keep his real remedies for real diseases. The lack of adequate medical facilities in the East is noted by every traveller; and it would hardly be possible to overestimate the amount of suffering caused by this lack. That is the reason why the Frankish hakeem can go safely where no other Frank dare go; and it may be said reverently that it is also one of the reasons why our Lord took upon Himself the character of a hakeem or healer. Those whom no other appeal would bring flocked to Him because they believed Him to be a powerful hakeem. It is also one of the reasons for the success of medical missions. The men and women who would curse the ordinary missionary as a dog and the son of a female dog, will come humbly to the medical mission for healing, and will listen to the message which they would not listen to under any other circumstances. (H. C. Trumbull, D. D.)
Except ye see signs and wonders ye will not believe
Signs and wonders
I. OUR LORD DID NOT PUT FORWARD THE MERE POWER OF HIS MIRACLES AS THE CHIEF SIGN OF HIS DIVINE SONSHIP. He declared His Almighty power chiefly by showing mercy and pity. He used His miraculous power
1. Sparingly, almost entirely in curing the diseases of poor people.
2. Secretly, for it was almost entirely in remote places. For even Jerusalem was remote compared with the great cities of the Roman Empire. Had He intended to convert the world by miracles He would have gone to Rome, the centre of the world. But as He wished for the obedience not of mens lips but of their hearts, that they might love Him and be loyal to Him for His goodness; and not fear and tremble because of His power.
II. BECAUSE CHRIST WAS LORD OF HEAVEN AND EARTH HE INTERFERED AS LITTLE AS POSSIBLE WITH THE LAWS OF NATURE. He did not offer, as the magicians did, to change the courses of the elements, to bring down tempests and thunderbolts. Why should He? All the physical forces were fulfilling His will already, and He had no need to disturb them. Rather He loved to tell men to look at them, and see how they went well because His Father cared for them.
III. BUT MEN WOULD NOT BELIEVE. They craved after signs and wonders. They saw Gods hand, not in the common sights of this beautiful world, but only in strange portents, absurd and lying miracles, and so built up a literature of unreason which remains till this day a doleful monument of human folly and superstition.
1. This is true of some now. They regard whatever is strange and inexplicable as coming immediately from God; but whatever they are accustomed to as coming in the course of nature. If a man drops down dead he died by the visitation of God; as if any created thing could die or live either save by the will and presence of God. If an earthquake were to swallow up half London it would be a Divine visitation, yet they will not see the true visitation in every drop of rain.
2. Contrast this with the sentiments of the men who wrote Psa 139:1-24; Psa 19:1-14; Psa 104:1-35. Let us all pray for the spirit which inspired these men.
IV. WHEN ALL THINGS GO ON IN A COMMONPLACE WAY WITH US, HOW APT WE ARE TO FORGET GOD; but when sorrow comes how changed we are all of a sudden! How we cry to God and feel the need of prayer! If He will do this thing for us we will believe. And if He treated us in adversity as we have treated Him in prosperity, what could we say? But He will not, because He is pitiful. So we can have hope. (C. Kingsley, M. A.)
The universal passion for miracles
I. Desire for special EXTRAORDINARY FORTUNE to befall us, while we do not exert ourselves to obtain that which satisfies.
II. Waiting for EXTRAORDINARY HELP in exigency, when we will not earnestly use the right means.
III. Yearning for EXTRAORDINARY FRUITS OF OUR LABOUR, when we will not sow, hoping in faith.
IV. Desire of EXTRAORDINARY VIOLENT ASSISTANCE when we wish to get rid of faults, while we ourselves do not lift a hand.
V. Expectation of HONOUR, etc., while yet we have done or sacrificed nothing for the glory of God. (Heubner.)
Characteristics of faith
I. FAITH IN THREE OF ITS STAGES.
1. When faith begins in a soul it is but as a grain of mustard seed. Gods people are babes at first. The first stage of faith is a seeking faith. This faith
(1) Excites activity. There is no more idleness in religion. The means of grace are used and the Bible read, etc.
(2) Although weak in some things it gives great power in prayer. How earnest was the nobleman. Come down, etc. In this stage a man has not power to say, My sins are forgiven; to that, Christ can forgive. A thousand difficulties will be surmounted.
(3) It gives importunity in prayer. It will not give over at an apparent rebuff.
(4) This faith can do much, but it makes mistakes. It knows too little. It knows not that Christ can work a miracle without coming down, and expects that Christ will work in its way.
2. In the second stage faith takes Christ at His word, and the believer realizes the happiness of believing. He is saved.
(1) It dares to believe without sensible evidence.
(2) It brings quietness and peace of mind. The nobleman was satisfied and was in no violent hurry to return.
3. Faith blossoms in assurance and usefulness.
(1) Doubts are dispelled.
(2) His household believes. When the Father believes He ought not to rest satisfied until his children are saved.
II. Diseases to which faith is subject.
1. With regard to seeking faith. We are very likely when we are seeking to begin to suspend prayerfulness.
2. Those who are trusting implicitly are in danger of wanting to see signs and wonders. Do not place reliance on anything you have dreamed, or seen, or heard, but on Christ. So many Christians want the signs of a revival in noisy demonstrations and not in Gods way.
3. The disease which lies in the way of our attaining full assurance is want of observation. The nobleman made careful inquiries. He that looks for providences will never lack a providence to look at.
III. THREE QUESTIONS ABOUT FAITH.
1. Thou sayest I have faith. Be it so. Many a man says he has gold, but has it not. Does thy faith make thee pray?
2. Does that faith make thee obedient?
3. Has it led thee to bless thy household? (C. H. Spurgeon.)
Except ye see signs and wonders, ye will not believe
Let us dismiss the idea that these words had any special reference to the courtier, and let us regard them as an exclamation wrung from Jesus by a deep feeling in His own mind, in which He apostrophized the whole multitude of His countrymen. The courtiers urgent request was not the cause, but the occasion, of the exclamation
I. No doubt OUR LORD MEANT TO COMPLAIN OF SOMETHING WHICH SADDENED AND VEXED HIM; and that something was the necessity of doing miracles in order to attract the children of men, and to keep them when attracted. If we ask why He disliked the necessity of doing signs and wonders, the answer is twofold.
1. Because the character which He gained by such means was in great measure hateful to Him. He was looked upon by very many as a very successful magician or conjurer. Was it not odious to have everybody talking about Him, running after Him, asking Him to do a miracle to gratify their curiosity, saying that He did miracles by the power of Satan?
2. Signs and wonders are in themselves useless, if not objectionable. All interferences with the course of nature are undesirable in themselves. God has made the outward order of things to suit the general character and needs given. The sorrows of life are just as needful for us as its joys; its poverty is as whole- some as its wealth; death is quite as good a friend as life. Nothing could be more disastrous than that the common balance of joy and grief, of life and death, should be seriously disarranged. Christ did not come to do miracles; He did not come to thwart and undo the work of suffering, disease, and death; He came to bless and sanctify their work; not to change the ordinary conditions of human life, but to help us to live better, holier, happier, under those conditions. It was a mistake then, but not His mistake. It was the mistake of the people. They would come to Him, and beg Him to do this or that outward thing for them, and pray Him so earnestly, so humbly, so trustfully, that He could not help Himself–having the power, He had not the heart to refuse.
II. I can only see one valid objection to this position, viz., THAT GOD WOULD NOT HAVE GIVEN HIS SERVANT THESE GIFTS HAD THEY BEEN SO LITTLE GOOD IN THEMSELVES. But God has ever, in the whole process of revelation, accommodated Himself to the moral and spiritual condition of His people at the time being. That Christ should do signs and wonders in the age and in the land in which He appeared was inevitable because it was necessary to place Him in strict harmony with His spiritual surroundings. Miracles have practically ceased long ago, not because the Lords arm is shortened, but because the faith and piety of Christians have outgrown the craving for miracles, while a larger knowledge has led men to doubt their usefulness. Did not our Lord possess that larger knowledge? Did He not desire to find that higher faith and piety? (R. Winterbotham, M. A.)
Signs and wonders
These words ( ) have this in common, that they are all used to characterize the supernatural works wrought by Christ in the days of His flesh: thus (Joh 2:11; Act 2:19), (Act 2:22; Joh 4:48), (Mar 6:2; Act 2:22), Luk 13:17), (Luk 5:26), (Mar 21:15); while the first three, which are far the most usual, are in like manner employed of the same supernatural works wrought in the power of Christ by His apostles (2Co 12:12). They will be found, on examination, not so much to represent different kinds of miracles, as miracles contemplated under different aspects and from different points of view. and are often linked together in the New Testament Joh 4:48; Act 2:22; Act 4:30; 2Co 12:12), and times out of number in the Septuagint. The same miracle is upon one side a , on another a , and the words must often refer, not to different classes of miracles, but to different qualities in the same miracles. Origen long ago called attention to the fact that the name is never in the New Testament applied to these works of wonder except in association with some other name. They are often called , often , often , more than once , but never alone. The observation was well worth making; for the fact which we are thus bidden to note is indeed eminently characteristic of the miracles of the New Testament, viz., that a title by which more than any Other these might seem to hold on to the prodigies and portents of the heathen world, and to have something akin to them, should thus never be permitted to appear except in company of some other necessarily suggesting higher thoughts about them. But miracles are also , which name brings out their ethical end with the greatest, as with the least distinctness. It is declared in the very word that the prime object and end of the miracle is to lead to something out of and beyond itself: that, so to speak, it is a kind of finger-post of God; valuable not so much for what it is as for what it indicates of the grace and power of the doer, or of the connection with a higher world in which he stands Mar 16:20; Act 14:3; Heb 2:4; Exo 7:9-10; 1Ki 3:3). It is to be regretted that is not always rendered sign in our version; that in St. John it too often gives place to the vaguer miracle; and sometimes not without serious loss; thus see Joh 3:2; Joh 7:31; Joh 10:41; and above all, Joh 6:26. (Abp. Trench.)
The human tendency to make a difficulty of believing
Charles Wesley had been for years groping in spiritual darkness,
Without one cheering beam of hope,
Or spark of glimmering day.
On a bright morning in May, 1738, he awoke, wearied and sick at heart, but in high expectation of the coming blessing. He lay on his bed full of tossings to and fro, crying out, O Jesus, Thou hast said, I will come unto you; Thou hast said, I will send the Comforter unto you; Thou hast said, My Father and I will come unto you, and make Our abode with you. Thou art God who cannot lie. I wholly rely upon Thy promise. Accomplish it in Thy time and manner. A poor woman, Mrs. Turner, heard his groaning, and, constrained by an impulse never felt before, put her head into his room and gently said, In the name of Jesus of Nazareth, arise and believe, and thou shalt be healed of all thine infirmities. He listened, and then exclaimed, Oh that Christ would but thus speak to me! He inquired who it was that had whispered in his ear these life-giving words. A great struggle agitated his whole man, and in another moment he exclaimed, I believe! I believe! He then found redemption in the blood of the Lamb, experiencing the forgiveness of sins, and could look up and
Behold, without a cloud between,
The Godhead reconciled.
The hymn he wrote to commemorate the anniversary of his spiritual birth shows the mighty change that had taken place, and is best expressed in his own language
Oh, for a thousand tongues to sing!
(New Cyclopaedia of Anecdote.)
Sir, come down ere my child die
The Christian calls his Saviour to his sick
I. HE CALLS HIM.
II. IN DUE TIME.
III. IN THE RIGHT SPIRIT.
IV. WITH THE MOST BLESSED RESULT. (Bachmann.)
Prayer
I. ITS OBJECT. Christ as
1. Human–sympathizing.
2. Divine–helpful.
II. ITS MODE OF ADDRESS.
1. Respectful. Sir. All true prayer should begin with adoration. The urgency of our case sometimes leads us to forget this.
2. Entreating as inspired by consciousness of real need.
3. Importunate as evidencing earnestness.
III. Its subject matter. My child. The first object of a parents desire is his childs
1. Life.
2. Support.
3. Salvation.
IV. ITS MOTIVE.
1. Unselfish. It seeks the good of others.
2. And yet selfish, for the fathers happiness was wrapped up in his child. So the well-being of others will re-act upon us. To give is unselfish, but it re-acts on self because it is more blessed than to receive.
V. ITS NECESSITY. See this in family trials. Directness in prayer:—A Scotchmans wife besought him to pray that the life of their dying baby might be spared. True to his old instincts, the good man kneeled down devoutly, and went out on the well-worn track, as he was wont to do in the prayer-meetings at the kirk. Through and through the routine petitions he wandered along helplessly, until he reached at last the honoured quotation: Lord, remember Thine ancient people, and turn again the captivity of Zion! A mothers heart could hold its patience no longer. Eh, man! the woman broke forth impetuously; you are aye drawn out for the Jews, but its our bairn thats a-deein. Then, clasping her hands, she cried: Oh! help us, Lord, and give our darling back to us if it be Thy holy will; but if he is to be taken away from us, make us know Thou wilt have him to Thyself! That wife knew what it was to pray a real prayer; and to the throne of grace she went, asking directly what she wanted.most. (James Hamilton, D. D.)
Prayers of a father
Philip James Spener had a son of eminent talents, but perverse and extremely vicious. All means of love and persuasion were without success. The father could only pray, which he continued to do, that the Lord might yet be pleased to save his son at any time and in any way. The son fell sick; and while lying on his bed in great distress of mind, nearly past the power of speech or motion, he suddenly started up, clasped his hands, and exclaimed: My fathers prayers, like mountains, surround me! Soon after his anxiety ceased a sweet peace spread over his face, his malady came to a crisis, and the son was saved in body and soul. He became another man. Spener lived to see his son a respectable man, in public office, and happily married. Such was the change of his life after his conversion. (N. E. Puritan.)
Jesus the Saviour of the children
General H– used to take his little son into his arms and talk with him about Jesus. The little boy never grew tired of that sweet story. It was always new to him. One day, while sitting in his fathers lap, his papa said to him, Would my little son like to go to heaven? Yes, papa, he answered. But, said the father, how can you go to heaven? Your little heart is full of sin. How can you expect to go where God is? But all are sinners, papa, the little fellow answered. That is true, replied the father; and yet God has said that only the pure in heart shall see Him. How, then, can my little boy expect to go there? The dear little fellows face grew very sad. His heart seemed full, and, bursting into tears, he laid his head on his fathers bosom and sobbed out, Papa, Jesus can save me. (New Cyclopaedia.)
The man believed the word that Jesus spake
From faith to faith
I. Faith PROMPTED HIM TO COME TO CHRIST. He felt his need and knew Jesus could help. A lesser form of faith–elementary.
II. Faith PROMPTED HIS PRAYER TO CHRIST.
III. Faith IMPLICITLY ACCEPTED THE WORD OF CHRIST.
IV. Faith was CONSUMMATED BY THE FULFILMENT OF THE WORD OF CHRIST. (Family Churchman.)
Taking God at His Word
This appears to be the easiest of rules. But practically none is harder; certainly none is so little kept.
I. Between man and man THE SOCIAL LAW OF FAITH IS SO STRICT THAT IF YOU DO NOT BELIEVE WHAT A MAN SAYS YOU ARE HELD TO COMMIT THE GREATEST WRONG YOU CAN INFLICT UPON HIM. And God has the same sense of jealousy for His own truthfulness, and the same indignant feeling of wrong and outrage when His Word is questioned. Unbelief is giving God the lie. It is no light thing to treat any word of God as an unreality; it is an insult thrown in His face.
II. WHO DOES TAKE GOD AT HIS WORD? The timid man? the unhappy man? the loiterer? the man who has no peace? the man who doubts his interest? the man who puts away the promises? Can any one of these escape the condemnation?
III. ARE WE TAKING GOD AT HIS WORD?
1. God says, All have sinned. Do you realize yourself a helpless sinner?
2. Jesus said, It is finished. Have you accepted your salvation as a finished thing, or are you thinking I must do something to secure my salvation?
3. He says, He that cometh unto Me, etc. Do you say, I fear He will not receive me.
4. He says the blood of Jesus Christ cleanseth from all sin. But you say, No, not quite all.
5. He says to penitents. You are forgiven now; but you read it, I shall be forgiven by and by.
6. He says, Take no thought–I will provide. But you are anxious. Is all this taking God at His word?
IV. THE MEANS OF CULTIVATING THE BLESSED ART.
1. You must go back to the simplicities of childhood. If its confidence has not been abused a little child takes everybody at his word, and never suspects anybody.
2. You must take honouring views of what Gods Word is. The Spirit of God Himself is in that Word.
3. You must acquaint yourself with the Speaker. How shall we trust the Word if we do not trust the Speaker? (J. Vaughan, M. A.)
The obedience of faith
It is an incident of the life of Napoleon that one day, while reviewing his troops in Paris, he let fall the bridle reins upon his horses neck, when the spirited animal at once dashed down the line. Before Napoleon could recover his seat and check the horse, a common soldier sprang from the ranks, caught the reins, stopped the excited horse, and placed the bridle in the hands of the emperor, who took it and said, Much obliged to you, captain. The soldier immediately answered, Of what regiment, sire? Napoleon, delighted with his quick perception and ready faith, replied, Of my guards, and rode away. The soldier laid down his musket, saying, He may take it who will, and started at once for the officers tent, where he was duly installed as captain of the guard. With an obedience and a faith equally prompt the Jewish nobleman went his way. (Sermons by the Monday Club.)
Benefits of a pious parentage
Thy son liveth. So the son was restored by his fathers faith. It is a benefit to be born of good parents. Personal goodness is profitable to posterity. (J. Trapp.)
True faith
A father was once amusing his children with an electric machine, and after one or two had received the shock they drew back from the apparatus with evident dread. The father presently held out the jar uncharged, and consequently harmless, and said, If you touch it now, you will feel nothing. Will you try? The children drew back with their hands behind them. Dont you believe me? asked he. Yes, sir, and the hands were held out to prove their faith, but were quickly withdrawn before they reached the dangerous knob. One alone, a timid little girl, had that kind of confidence which really led her to trust her father. The rest believed, but had not heartfelt faith. Even the little believers faith was not unwavering. You could see on her face, when the little knuckle approached the harmless brass ball, a slight expression of anxiety, showing she had some doubts and fears after all; and there was an evident feeling of relief when, from actual trial, she experienced the case to be as her father represented it. The fever left him.
In Palestine, as in all other Oriental countries, fevers are very prevalent; but the fatality varies greatly according to the locality. The commonest form is a low kind of intermittent fever, malarial in character, and accompanied by a dangerous flux. This leads to a great nervous weakness and exhaustion; and the fever has a tendency to hang on for an indefinite period of time. Among the Arabs of the Sinaitic peninsula this intermittent fever is very prevalent, but a fatal termination is comparatively rare. It is specially interesting, in connection with this lesson, in which the noblemans son lies sick at Capernaum, to remember that the site of Capernaum is famous to this day for the number and the malignancy of its fevers. The country lies low, and the land round about is marshy; so that during the hot season the conditions are favourable for producing fevers of the worst sort. There was a natural reason, therefore, why the noblemans son should lie sick at Capernaum. (H. C. Trumbull, D. D.)
Here is a clear and beautiful illustration of the apostles words, that God is able to do exceeding abundantly above all that we ask or think Eph 3:20). The nobleman expected an amendment, or beginning to amend. Christ bestowed at once perfect health: The fever left him. Numberless are the instances of Gods overflowing grace in this respect, as we have before noted (Ill. Mar 8:23; Mar 10:13; Mar 01:16; Luk 1:67; Luk 18:14; Luk 19:4; Luk 23:43)
. (J. Ford, M. A.)
Himself believed and his whole house.–The house of the Christian when God visits it with trouble. The trouble
I. UNITES THE MEMBERS IN TENDERER LOVE.
II. DIRECTS THEIR HEARTS MORE TRUSTFULLY TO THE LORD.
III. AWAKENS THEM TO IMPORTUNATE PRAYER AND INTERCESSION.
IV. PRODUCES AT LAST A JOYFUL AND THANKFUL FAITH. (Lisco.)
Family religion
In a family where religion is known and God devoutly worshipped there is a conscientious tie on every one to discharge the duties that belong to his station; a tie strengthened by eternal rewards and punishments, and laid on the very soul. The parent and master consider themselves as accountable for the principles and, in a great measure, for the salvation of their children and their servants. The children and servants consider that they are to honour their parents as the representatives of God, and not to render only an eye-service, but so to obey and serve as those who in even the most secret thought and action lie open to the eyes of God. This produces a mutual discharge of duty on both sides; and that gives peace, order, and happiness to the whole family (Psa 101:1-8; Psa 118:15). (P. Skelton.)
The same hour.–We also sometimes meet with voices on our way which come to us as an echo of our faith. I have heard of a Colonel yon M who on account of treason to his king and country was sentenced to a long imprisonment, and who, in his solitary cell at Galatz, in Silesia, began at last to seek the living God whose image had been for so long almost obliterated within him. He was allowed to have no book except his Bible, and though at first in reading it his only feeling was inward rage and gnashing of teeth, yet by degrees he felt the soothing of Gods tender hand on his desolate and comfortless heart. During a sleepless night he suddenly feels for the first time since his childhood as if he could pray. He opens the Bible, and reads these words: Call upon Me in the day of trouble: I will deliver thee, and thou shalt glorify Me (Psa 50:15). Wherefore he calls upon God: Lord, reveal Thyself to me, and deliver me from the misery of my unbelief. And it was granted to him to believe the word which God was speaking to him; the tender and unspeakably indulgent Lord who despises not the faintest movement of faith, had seen and rewarded the coming to Him of this miserable man. He rises from his knees comforted, convinced in his conscience that a contact had taken place between his soul and the living God, and that, further, he should get to be able to glorify God. In that same night, the king of this colonel lay on his bed tormented with pain. He prayed God for an hour of quiet sleep; he slept, and when he awoke again refreshed, he said to his wife: God has looked upon me very graciously, and I would fain be thankful to Him for it. Who is the man in my dominions who has the most deeply injured me?–this day I will forgive that man. He considered a moment, and then he exclaimed, Colonel M– Let him be pardoned! When the news of his release reached the prisoner, and the doubly-pardoned man inquired the hour in which God had softened the kings heart, it was found that the same God still lives as of old, and that He still performs through His outstretched right arm what we read in. (R. Besser, D. D.)
The second miracle
We should count our mercies
God keeps count of what He doth for us, and will call for a reckoning. Should not we keep a register? write up the noble acts of the Lord? make a catalogue of them, such an one as was that Jdg 10:11-12. According to this term, and many the like insacred Scripture, we should polish and garnish, embroider and embellish, the great works of God, or else we undervalue them, which He will not bear with. (J. Trapp.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 46. Where he made the water wine.] See Clarke on Joh 2:1, c. Cana was on the road from Nazareth to Capernaum and the Sea of Tiberias.
A certain nobleman] An officer of the king’s court: for this is the meaning of the original word, , which the Vulgate translates regulus, a little king. This officer belonged to Herod Antipas, who was then tetrarch of Galilee. Jerome calls him Palatinus, and says he was an officer of the king’s palace. Others think it was Chuza, mentioned Lu 8:3 and others think it was Manaen, spoken of Ac 13:1. One of these opinions may be true, but all solid proof is wanting. This officer, whoever he was, appears to have had his ordinary abode at Capernaum, and hearing that Christ was at Cana, he came express from Capernaum thither, to entreat him to heal his child.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Our Saviour, coming into Galilee, made choice of Cana, the place where, being at a marriage feast, he turned water into wine, Joh 2:1-25, first to fix in: the reason is not expressed, and therefore vainly guessed at by interpreters. There he worketh a second miracle, not upon the person of any one of Cana, but upon the son of one who was at Capernaum, which was a city in the tribe of Naphtali, upon the shore of the famous river Jordan. This person is described to be one that was , a
nobleman; whether of the blood of Herod, that was tetrarch of Galilee, or some courtier or principal servant of his, it is not said.
Fuente: English Annotations on the Holy Bible by Matthew Poole
46, 47. noblemancourtier,king’s servant, or one connected with a royal household; such asChuza (Lu 8:3), or Manaen (Ac13:1).
heard that Jesus was come outof Judea“where he had doubtless seen or heard what thingsJesus had done at Jerusalem” (Joh4:45), [BENGEL].
come downfor Capernaumwas down on the northwest shore of the Sea of Galilee.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
So Jesus came again unto Cana of Galilee,…. Where he had been once before; see Joh 2:1. The Syriac version here, as there, calls it “Kotne” of Galilee; and the Persic version, “Catneh” of Galilee:
where he made the water wine; see Joh 2:9;
there was a certain nobleman; the Vulgate Latin renders it, “a petty king”; the Arabic version, and Nonnus, call him, “a royal man”; and the Syriac version renders it, “a king’s servant”; with which agrees the Ethiopic, calling him “a minister, a steward, the king’s domestic”. The Persic version makes it to be his name, reading it, “there was a great man, whose name was Abdolmelic”, which signifies a king’s servant: from the whole he seems to be one that belonged to the palace of Herod Antipas, and was one of his courtiers; who, though he was but tetrarch of Galilee, yet is sometimes called a king, Mr 6:14;
whose son was sick at Capernaum; some versions, as the Syriac, Arabic, and Persic, read the phrase, “in Capernaum”, with the former clause, “there was a nobleman in Capernaum”: and others, as we do with this; and both may be true; for he might be an inhabitant of Capernaum, and his house be there where his son lay sick. Some think this nobleman was either Chuza, Herod’s steward, Lu 8:3, or Manaen, who had been brought up with Herod, Ac 13:1.
Fuente: John Gill’s Exposition of the Entire Bible
Again (). A second time.
Unto Cana ( ). Note article, “the Cana of Galilee” already mentioned in 2:1.
Where he made the water wine ( ). That outstanding first miracle would still be remembered in Cana and would indicate that Jesus had some friends there.
Nobleman (). One connected with the king (), whether by blood or by office. Probably here it is one of the courtiers of Herod the tetrarch of Galilee, Chuzas (Lu 8:3), Manaen (Ac 13:1), or some one else. Some of the manuscripts used , a petty king, a diminutive of .
Was sick (). Imperfect active of ( privative and , without strength, Mt 25:36), continued sick.
At Capernaum ( ). Some miles from Cana near where the Jordan enters the Sea of Galilee.
Fuente: Robertson’s Word Pictures in the New Testament
JESUS HEALS THE NOBLEMAN’S SON, v. 46-54
1) “So Jesus came again into Cana of Galilee,” (elthen oun palin eis ten Kana tes Galilaias) “Then he came again into Cana of Galilee,” where He had begun His miracle ministry, Joh 2:11; Joh 21:2.
2) “Where he made the water wine.” (hopou epoiesen to hudor oinon) “Where he made the water to become wine,” Joh 2:3; Joh 2:7-11.
3) ”And there was a certain nobleman,” (kai en tis basilikos) “And there was a certain courtier,” attach of noble rank, a ruler in Galilee, perhaps an officer of Herod’s civil or military court.
4) “Whose son was sick at Capernaum.” (hou ho huios esthenei en kapharnaoum) “The son of whom ailed (was very sick) in Capernaum,” some twenty miles Northeast of Cana, where Jesus made residence when in that area of Galilee, where He was well known, Mat 4:12-13; Luk 4:31, Mar 1:21.
Fuente: Garner-Howes Baptist Commentary
46. And there was a certain courtier. This is a more correct rendering, though Erasmus thinks differently, who has translated βασιλικός by a Latin word, Regulus, which means a little king. (89) I acknowledge indeed that, at that time, they gave the name of Reguli (or, little kings) to those who are now called Dukes, or Barons, or Earls; but the state of Galilee at that time was such that there could be no person of that rank dwelling in Capernaum. I think that he was some nobleman (90) of the court of Herod; for there is some plausibility in the opinion of those who think that he was sent by Caesar. (91) This is expressly mentioned by the Evangelist, because the rank of this personage made the miracle the more illustrious.
(89) “ Lequel l’a traduit par un mot Latin Regulus, qui signifie un petit Roy.”
(90) “ Quelque gentil-homme.”
(91) “ Par l’Empereur;” — “by the Emperor.”
Fuente: Calvin’s Complete Commentary
HEALING A NOBLEMANS SON AT CAPERNAUM
Text 4:46-54
46
He came therefore again unto Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.
47
When he heard that Jesus was come out of Judea 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.
48
Jesus therefore said unto him, Except ye see signs and wonders, ye will in no wise believe.
49
The nobleman saith unto him, Sir, come down ere my child die.
50
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.
51
And as he was now going down, his servants met him, saying that his son lived.
52
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.
53
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.
54
This is again the second sign that Jesus did, having come out of Judea into Galilee.
Queries
a.
Why would this nobleman think Jesus could heal his son?
b.
What degree of faith did this man display?
c.
What is the significance of Jesus manner of healing here?
Paraphrase
So Jesus came again to Cana of Galilee where He had made the water into wine. Now there was a certain royal official whose son was desperately ill in Capernaum. This official, hearing that Jesus had come from Judea back into Galilee, went to Him and begged Him to come down to Capernaum and heal his son, for the boy was at the point of death. Jesus said to the man, Unless you Galileans see signs and wonders you will never believe. But the official said to Him, Sir, please come down at once before my little boy dies. Jesus replied to him, Go your way, your son lives! The man trusted what Jesus had said to him and began his journey home, But while he was still on his way home, his servants met him and said, Your little boy lives! So he immediately inquired of them the time when his son began to improve. They answered, Yesterday evening, about seven, the fever left him. Then the father knew that it was at that very hour when Jesus had said to him, Your son lives, Then the nobleman and his entire household believed on Jesus. This is the second sign which Jesus did after He had come from Judea into Galilee.
Summary
A desperate father seeks the Man of Whom it is rumored, that He is a miracle-worker. Jesus fans the spark of faith within this man and heals his little boy. This, incidentally, is His second miracle in Galilee.
Comment
Why would Jesus go to Cana? (a) He had friends there. Perhaps the same family who invited Him to the wedding feast (Joh. 2:1-2) had opened their home to Him now; (b) Cana was the home of Nathanael (Joh. 21:2); (c) There would be better opportunity to preach there first since He had already performed one great miracle there.
Jesus seems to have been in Cana a day or so before the nobleman came, at least long enough for the royal officer to learn of His whereabouts and come seeking Him. The word translated nobleman is basilikos (related to basileus which means king) and means an official of the Kings court. This royal official lived at Capernaum about twenty miles distant from Cana over mountain terrain.
News of the Nazarenes arrival back in Cana, where He had once made water into wine, would spread swiftly from village to village. This nobleman of Capernaum heard that Jesus had come to Galilee and went away from his sons bedside seeking the miracle-worker. The courtier may have already spent great sums on physicians to no avail (cf. Luk. 8:43). His son was at the very point of death.
What would cause this man to go to Jesus? (a) First, his desperate situation. What parent cannot sympathize with him? (b) All of Galilee would be filled with the reports of Jesus amazing miracles performed at Cana and Jerusalem. It is not impossible for this officer to have been at the feast in Jerusalem himself when Jesus performed many miracles (Joh. 2:23).
It is uncharitable to say the man had no faith to begin with, yet his faith is imperfect at the start. He is persuaded that Jesus can heal only if He come to his sons bedside.
Joh. 4:48 shows again the Lords perfect method of fanning the tiniest spark of faith into a reckless, burning trust. Jesus replies seemingly unconcerned, Unless you Galileans see signs and wonders you will never believe. As one commentator points out, however, Jesus is not so unconcerned and unsympathetic as it may seem. He has a way of testing men and women to determine the sincerity of their faith. He tested the Syro-Phoenician woman severely. Had this royal official turned away in exasperation and indignation, his faith would have been shown to be superficial, not able to stand testing. Notice the plural ye in Joh. 4:48. Jesus addresses the thrill-seeking crowds as well as the nobleman. Theirs indeed does turn out to be a superficial, pleasure-seeking faith.
But the nobleman will not be denied. He cries out to Jesus with the clutching intensity of a drowning man. The Nazarene is his last hope. Come down ere my child dies!
What faith is exemplified in the mans action! It must be evident from this incident that faith without implicit obedience is dead, useless and no faith at all. Jesus words of Joh. 4:50 are a mighty test of the noblemans faith. The Nazarene bade him Go thy way, thy son liveth. This certainly shows that faith means both trust and obedience. The man believed Jesus and started immediately for home.
The incidental mention of as he was . . . going down shows the author of the Fourth Gospel to be familiar with the topography. Cana is approximately 2850 feet above normal sea level. Capernaum is on the north-west shore of the Sea of Galilee which is 682 feet below sea level. The man would truly be going clown to Capernaum.
Joh. 4:52 raises again the question of Johns method of counting time. We must remember, however, he here reports the words of the servants. Since they were probably Jewish, this mention of time might be the Jewish seventh hour, which would mean the boy was healed at 1:00 p.m. the day before. The Jews counted their new day as beginning after sunset. It would take the man at least eight hours to walk the short, though mountainous, 20 miles, He would then, according to Jewish reckoning, be near Capernaum the next day, although shortly after sunset, John could also have used the Roman method of time, Had Jesus pronounced the word of healing at 7:00 p.m., the nobleman would not near Capernaum until early the next morning, approximately 3:00 a.m.
As he approached the city, his servants ran to meet him and excitedly related to him the strangely instantaneous recovery of the young lad. The joyous fathers faith took another leap forward. This man had found another King and had surrendered to His service. He related the wonderful story of Jesus to his family, and they too surrendered to Him. We would like to hear more about this nobleman. How difficult it must have been to maintain a Christian witness in the court of Herod! How would his Jewish associates receive his testimony concerning Jesus of Nazareth? But John is not writing a story of men, but a history of the Son of God.
There are four exemplary traits in this nobleman which all men would do well to copy: (a) He did not let position, pride or effort prevent him from coming to seek Christs aid; (b) He stood the test of his faith; (c) He showed the reckless type of faith (not ignorant) which Jesus desiresthe only way to receive the full benefit of the promises of Gods Word is to believe in Jesus unreservedly; (d) He became a witness for the Lord.
There are number of facts which make this a notable miracle: (a) it was a cure performed at a distance from the sick child; (b) it was performed for a distinguished officer of the kings court; (c) Jesus said no peculiar healing formula; (d) the child evidently did not have any faith in Jesus; (e) the child was at the point of death.
Modern faith-healers are not known for any such miracles. Todays healers insist that faith is an established condition for healing. Search the Gospels as you will, and you will find only one time in thirty-one instances of healing where the Lord required faith (cf. Mat. 9:28). In nine cases of healing there is no evidence at all of faith; in four instances faith is very unlikely; in four other healings performed by Jesus there is no faith possible! (cf. Luk. 7:11-17; Joh. 5:2-13; Joh. 11:1-46; Mat. 9:18-26).
Others have attacked this miracle upon the grounds that it was not a miracle at all but Jesus was merely giving the father a reassuring word, like any modern physician, that his son would pull through, But John definitely states that it is a miracle.
Quiz
1.
Give three reasons for Jesus going first to Cana.
2.
Can you locate Cana and Capernaum on the map of Palestine?
3.
What was the degree of illness of the son?
4.
Why did Jesus answer as He did in Joh. 4:48?
5.
List four traits of the nobleman worthy of practicing.
6.
Give four reasons why this is a notable miracle.
Fuente: College Press Bible Study Textbook Series
(46) So Jesus came again into Cana of Galilee.He returns to the place where He had manifested His glory and knit to Himself in closer union the first band of disciples. This thought is present to the writer as the reason why He went there. It was the place where He made the water wine.
And there was a certain nobleman.The margin shows the difference of opinion among-our translators as to what English word gives the true idea of the position of the person who is in the text called nobleman. The Greek word is an adjective formed from the word for king, and as a substantive occurs nowhere else in the New Testament. It is frequent in Josephus, who uses it in our sense of courtier, or for a civil or military officer, but not for one of the royal family. The king, whose kings man is here spoken of, was almost certainly Herod Antipas, who was left the kingdom in his fathers first will, and is called king by St. Matthew (Mat. 14:9) and by St. Mark (Mar. 6:14). The person here named may therefore be a royalist or Herodian (comp. Mat. 22:16; Mar. 3:6), but in a domestic incident like this the reference would be to his social position rather than to his political opinions. Perhaps kings officer represents the vagueness of the original better than any other English term. It is not improbable that the person was Chuza, and that his wifes presence in the band of women who followed Christ (Luk. 8:3) is to be traced to the restoration of her child. For the position of Capernaum, see Note on Mat. 4:13.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
46. Again into Cana Perhaps to the residence of those at whose wedding he had performed his first miracle.
Nobleman One attached to the court of Herod Antipas. As we find the wife of Chusa, Herod’s steward, (see note on Luk 8:3,) among the followers of Jesus, it is a very plausible conjecture that the sick boy was her son. See note on Mat 14:1-2.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘He came therefore again to Cana of Galilee, where he made the water wine, and there was a certain high official of the king whose son was sick at Capernaum.’
So He arrived back in Cana where He had turned the water into wine. The reference to the fact encapsulates the section from Joh 2:1 to this point, for John’s side references are always significant. The replacement of the old by the new has been well illustrated in between.
And now in nearby Capernaum (twenty five miles/forty kilometres away) lived ‘a court official’, probably of the court of Herod Antipas, whose son was very ill. The side reference to the water turned to wine may indicate a similarity with what was about to happen. Here we have a miracle without fuss indicating the power of One Who has but to determine what shall be for it to happen. But it has to be accepted in faith by those involved. In that it involved the giving of life to a dying man it illustrates the arrival of the Coming One. The turning of water into wine had been the first sign in John’s list (Joh 2:11), this was the second (Joh 4:54). But He had performed many miracles in between (Joh 2:23-25; Joh 3:2).
Fuente: Commentary Series on the Bible by Peter Pett
The Healing Of The High Official’s Son ( Joh 4:46-54 ).
We now come to John’s ‘second sign’ (the first being the turning of water into wine – Joh 2:11). This consisted of the healing of the High Official’s son at a distance simply by a word from Jesus. The Word was giving life (Joh 1:4). It would result in a whole household being brought to true faith in Jesus.
Fuente: Commentary Series on the Bible by Peter Pett
The nobleman’s plea:
v. 46. So Jesus came again into Cana of Galilee, where He made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.
v. 47. When he beard that Jesus was come out of Judea 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.
v. 48. Then said Jesus unto him, Except ye see signs and wonders, ye will not believe.
v. 49. The nobleman saith unto Him, Sir, come down ere my child die.
v. 50. Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. The first stopping-place of Jesus in Galilee was Cana, where He had performed His first miracle, now almost a year ago. Undoubtedly, the young married couple whose wedding-feast He had honored by His presence and by His miraculous gift was delighted to have Him visit them once more. But while He was still in this little town, Jesus received a visitor from the lowlands, from Capernaum, an officer of Herod Antipas, the tetrarch of Galilee. This Herod was the son of Herod the Great, who had received the title of king from the Roman senate, an honor which the son likewise hoped to obtain. This officer had heard that Jesus had returned from Judea, and immediately set out for Cana, where he went to Jesus and begged Him to come down from the mountainous section, where Cana was situated, to the lowlands of the Sea of Galilee, where Capernaum was located. He considered the presence of Jesus absolutely necessary for the cure of his son, who was about to die, who lay at the point of death. The Lord gave the man an answer which purposely sounded harsh: If signs and wonders you do not see, you will not believe. Jesus had been performing miracles, deeds which were outside of the usual course of nature, which often contradicted and set aside the laws of nature. And these wonders were also signs, they indicated beyond doubt the divine power, the omnipotence of His person. If faith is based only upon evidence of external help, upon signs and wonders, it has no sound basis. Not as a Worker of miracles, but as the Prophet of truth Jesus wanted to be accepted. “How can this be made to agree? Thus, as I said before. For faith and firm confidence brings the nobleman to Christ; how, then, does He say: You believe not unless you see signs? But, as I have said, He wants to show the man that his faith is not yet strong enough; for he still clings to seeing and feeling the presence of Christ. ” Note: That cannot be accepted as true faith, if a person wants to believe only because of signs, and refuses to believe if no miracle is in evidence. If a Christian says: Unless God will help in my present trouble, I shall not believe, he proves that his so-called faith is a matter of imagination. The nobleman in this case received the reproof of Christ’s words meekly, but he was not deterred from his purpose. His faith was gaining strength, he was not so easily diverted and discouraged. He repeated his prayer for the Lord to come down lest his boy die meanwhile. But he is still wrong, inasmuch as he persists in the idea that it is necessary for Jesus to be present in person to perform the healing. He had as yet no knowledge of the omnipotent power of the Lord, which is not bound by place and time. But Jesus, in recognition of a faith which, though weak, was yet sound, bade the father return to Capernaum. His son lives, and will live. Christ did not go with him. His cures are independent of His bodily presence and of any material media. And now the man believed the word of Jesus. “His first immature faith has grown into something better. On Christ’s word he departs home, believing he will find his son healed. ” Although he saw nothing of that which Jesus had told him, the officer was fully satisfied with what he had heard. That is always true advance in faith, when a person believes the simple Word of God, even if there is not the slightest evidence of fulfillment of the promises. “Therefore I have said that all else must be rejected, and one must cling to the Word alone; if we have taken hold of that, then let world, death, sin, hell, and all misfortune rage and storm. But if you give up the Word, then you are bound for destruction.”
Fuente: The Popular Commentary on the Bible by Kretzmann
Joh 4:46. There was a certain nobleman, Though Herod was only tetrarch of Galilee, yet he was commonly distinguished by the title of king; and as Capernaum lay in his dominions, this person was probably a nobleman of some distinction belonging to his court; for this is the proper signification of the original , which the Syriac and Arabic versions render, a minister or servant of the king; and many have conjectured, that the person who is here spoken of was Chuza, Herod’s steward, whose wife is thought to have been converted on this occasion, and to have become henceforth an attendant upon Christ. See Luk 8:3.
Fuente: Commentary on the Holy Bible by Thomas Coke
XXVI
OUR LORD’S GREAT MINISTRY IN GALILEE
Part I
Harmony pages 85-39 and Mat 4:17-25
We now come to our Lord’s great ministry m Galilee. We will take a sort of preview of this whole division and then follow it up with more detailed discussions. The general theme of this division of the Harmony is “The kingdom of heaven.” We are prone at times to fall into errors of interpretation concerning the kingdom similar to those which led ancient Israel so far and so harmfully astray concerning the advent of the Messiah. Either we so fill our minds with the sublimity of world redemption, as applied to the race, in the outcome, so satisfy our hearts with rhetorical splendor in the glowing description of universal dominion that we lose sight of its application to individuals in our day, and the responsibilities arising from the salvation of one man, or we so concentrate our fancy upon the consummation that we forget the progressive element in the development of the kingdom and the required use of means in carrying on that progress. The former error breeds unprofitable dreamers the latter promotes skeptics. The preacher is more liable to be led astray by the one, the average church member by the other.
Perhaps the most unprofitable of all sermons is the one full of human eloquence and glowing description excited by the great generalities of salvation, and perhaps the most stubborn of all skepticism is that resulting from disappointment as not witnessing and receiving at once the very climax of salvation, both as to the individual and the race.
Such a spirit of disappointment finds expression in words like these: “The prophecies here of the kingdom are about 1,900 years old. Nineteen centuries have elapsed since the Child was born. Wars have not ceased. The poor are still oppressed. Justice, equity, and righteousness do not prevail. Sorrow, sin, and death still reign. And I am worried and burdened and perplexed. My soul is cast down and disquieted within me.” In such case we need to consider the false principles of interpretation which have misled us, and inquire: Have we been fair to the Book and its promise?
Here I submit certain carefully considered statements: (1) The consummation of the Messiah’s kingdom was never promised as an instantaneous result of the birth of the Child. (2) The era of universal peace must follow the utter and eternal removal of things and persons that offend. This will be the harvest of the world. (3) Again, this consummation was never promised as an immediate result, i.e., without the use of means to be employed by Christ’s people. (4) Yet again, this aggregate consummation approaches only by individual reception of the kingdom and individual progress in sanctification. (5) It is safe to say that the promises have been faithfully fulfilled to just the extent that individuals have received the light, walked in the light and discharged the obligations imposed by the gift of the light. These receptive and obedient ones in every age have experienced life, liberty, peace, and joy, and have contributed their part to the ultimate glorious outcome. (6) And this experience in individuals reliably forecasts the ultimate race and world result, and inspires rational hope of its coming. This is a common sense interpretation. In the light of it our duty is obvious. Our concern should be with our day and our lot and our own case as at present environed. The instances of fulfilment cited by the New Testament illustrate and verify this interpretation, particularly that recorded by Matthew as a fulfilment of the prophecies of Isaiah 4-13 inclusive, of his gospel. What dispassionate mind can read these ten chapters of Matthew, with the parallel passages in Mark and Luke, without conceding fulfilment of Isaiah’s prophecies uttered seven centuries before?
Here is the shining of a great light, brighter than all of the material luminaries in the heavens which declare the glory of God and show his handiwork. This is, indeed, the clean, sure and perfect law of the Lord, converting the soul, making wise the simple, rejoicing the heart, enlightening the eyes, enduring forever, more desirable than gold and sweet “r than honey in the honeycomb. Here are judgments true and righteous altogether.
Here in sermon and similitude the incomparable Teacher discloses the principles and characteristics of a kingdom that, unlike anything earth-born, must be from heaven. Here is a fixed, faultless, supreme, and universal standard of morality. The Teacher not only speaks with authority and wisdom, but evidences divinity by supernatural miracles, signs, and wonders. But there is here more than a teacher and wonder worker. He is a Saviour, a Liberator, a Healer, conferring life, liberty, health, peace, and joy. To John’s question John in prison and in doubt the answer was conclusive that this, indeed, was the one foreshown by the prophets and there was no need to look for another: “Go and tell John the things which ye hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them. And whosoever shall find no occasion for stumbling in me, blessed is he” (Mat 11:1-4 ).
The special matter here most worthy of our consideration is that the kingdom of heaven was not expanded by instantaneous diffusion over a community, a nation, or the world, regardless of human personality, activity, and responsibility ill receiving and propagating it, but it took hold of each receptive individual’s heart and worked out on that line toward the consummation.
To as many as received him to them he gave the power to become the sons of God. Those only who walked in the light realized the blessings of progressive sanctification. To the sons of peace, peace came as a thrilling reality. From those who preferred darkness to light) who judged themselves unworthy of eternal life, the proffered peace departed, returning to the evangelists who offered it.
The poor woman whom Satan had bound for eighteen years experienced no imaginary or figurative release from her bonds (Luk 11:10-16 ). That other woman, who had sinned much, and who, in grateful humility, washed his feet with her tears was not forgiveness real and sweet to her? That blind Bartimeus who kept crying, “Jesus, thou Son of David, have mercy on me” did he not receive real sight? That publican, who stood afar off and beat upon his breast, crying, “God, be merciful to me, the sinner” was he not justified?
And when the Galilean disciples went forth in poverty and weakness preaching his gospel, did they not experience the Joy of the harvest on beholding the ingathering of souls? And when they saw even demons subject to them through the name of Jesus, was not that the joy of victory as when conquerors divide the spoil?
When the stronger than the strong man armed came upon him and bound him, might not our Lord justly say, “As lightning falls from heaven, I saw Satan fall before you”? And just so in our own time.
Every conversion brings life, liberty, peace, and joy to the redeemed soul. Every advance in a higher and better life attests that rest is found at every upward step in the growth of grace. Every talent or pound rightly employed gains 100 per cent for the capital invested, and so the individual Christian who looks persistently into the perfect law of liberty, being not a forgetful hearer but a doer of the Word, is blessed in every deed. Willing to do the will of God, and following on to know the Lord, he not only knows the doctrine to be of God, but experimentally goes on from strength to strength, from grace to grace, and is changed into the divine image from glory to glory.
In the light of these personal experiences he understands how the kingdom of God is invincible, and doubts not the certain coming of the glorious consummation foreshown in prophecy and graciously extended, in the hand of promise. His faith, staggering not through unbelief, takes hold of the invisible, and his hope leaps forward to the final recompense of the reward.
The opening incident of the Galilean ministry is the healing of the nobleman’s son, the second miracle of our Lord in Galilee, and a most remarkable one. The nobleman was Herod’s steward, maybe Chuza, as many suppose, but that is uncertain. The nobleman manifested great faith and it was amply rewarded. This is an illustration of the tenderness with which Jesus ministered to the temporal needs of the people, thus reaching their souls through their bodies. The effect of this miracle was like that of the first: “He himself believed, and his whole house.”
The next section (Luk 4:16-31 ) gives the incident of his rejection at Nazareth. The account runs thus: “And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read.” How solemn, how sad in its immediate result how pathetic that scene in Nazareth when the Redeemer announced his mission and issued his proclamation of deliverance: The Spirit of the Lord is upon me, Because he anointed me to publish good tidings to the poor: He hath sent me to proclaim deliverance to the captives, And recovering of sight to the blind, To send crushed ones away free, To proclaim the acceptable year of the Lord.
Oh! what a day when this scripture was fulfilled in the hearing of the captives I But the Spirit on him was not on them.
As Jewish widows in Elijah’s day, perished of famine, through unbelief, and left to Sarepta’s far-off widow in a foreign land to believe and be blessed with unfailing meal and oil, as Jewish lepers, through unbelief, in Elisha’s day died in uncleanness and loathsomeness while touching elbows with One having power to heal, leaving to a Syrian stranger to wash in Jordan and be clean, so here where Jesus “had been brought up,” the people of Nazareth shut their eyes, bugged their chains and died in darkness and under the power of Satan died unabsolved from sin, died unsanctified and disinherited, and so yet are dying and shall forever die.
The Year of Jubilee came to them in vain. In vain its silver trumpets pealed forth the notes of liberty. They had no ear to hear, and so by consent became slaves of the Terrible One forever.
This brings us to church responsibility and ministerial agency in the perpetuation of this proclamation of mercy. As Paul went forth to far-off shores, announcing in tears, yet with faith and hope and courage, the terms of eternal redemption, so now the churches find in the same mission their warrant for existence, and so now are we sent forth as witnesses to stand before every prison house where souls are immured, commissioned “to open the eyes of the prisoners that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in Christ.” Ours to blow the silver trumpets and proclaim to captives the year of jubilee. Ours is the evangel of liberty ours to make known that “if the Son of God make men free, they shall be free indeed.”
Leaving Nazareth, Jesus went to Capernaum, where he made his residence from which he radiates in his ministry in Galilee, teaching and healing on a large scale. His work here in Zebulun and Naphtali is a distinct fulfilment of Isa 9:1-2 , in which he is represented as a great light shining in the darkness. By the sea of Galilee near Capernaum he calls four fishermen to be his partners Peter, Andrew, James, and John, two sets of brothers. Here he announces his purpose for their lives to be fishers of men. What a lesson! These men were skilled in their occupation and now Jesus takes that skill and turns it into another direction, toward a greater end, “fishers of men.” Here he gives them a sign of his authority and messiahship in the incident of the great draught of fishes. The effect on Peter was marvelous. He was conscious of Christ’s divinity and of his own sinfulness. Thus he makes his confession, Luk 5:8 : “Depart from me; for I am a sinful man, O Lord.” But our Lord replied to Peter: “Fear not, from henceforth thou shalt catch men.” Later (Joh 21 ), when Peter and his comrades went back to their old occupation, the risen Lord appeared to them and renewed their call, performing a miracle of a similar draught of fishes.
In Section 28 (Mar 1:21-28 ; Luk 4:31-37 😉 we have his first case of healing a demoniac. What is the meaning of the word “demoniac”? It means demon-possessed, and illustrates the fact of the impact of spirit on spirit, many instances of which we have in the Bible. Here the demons recognized him, which accords with Paul’s statement that he was seen of angels. They believed and trembled as James says, but they knew no conversion. The lesson there is one of faith. The effect of this miracle was amazement at his authority over the demons.
In Section 29 (Mat 8:14-17 ; Mar 1:29-34 ; Luk 4:38-41 ) we have an account of the healing of Peter’s mother-in-law, which incident gives us light on the social relations of the disciples. Peter was married, the Romanist position to the contrary notwithstanding. Further scriptural evidence of his marriage is found in 2Co 8:5 . It is interesting to compare the parallel accounts of this incident in the Harmony and see how much more graphic is Mark’s account than those of Matthew and Luke. There is a fine lesson here on the relation between the mother-in-law and the son-in-law. Peter is a fine example of such relation. Immediately following the healing of Peter’s wife’s mother those that had sick ones brought them to Jesus and he healed them, thus fulfilling a prophecy of Isaiah, that he should take our infirmities and bear our diseases. Our Lord not only healed their sick ones, but he cast out the demons from many, upon which they recognized him. But he would not let them speak because they knew that he was the Christ.
The effect of our Lord’s great work as described in Section 29 was that Peter tried to work a corner on salvation and dam it up in Capernaum. This is indicated in the account of the interview of Peter with our Lord as described in Section 30 (Mat 4:23-25 ; Mar 1:35-39 ; Luk 4:42-44 ). Here it is said that Jesus, a great while before day, went out into a desert place to pray, and while out there Peter came to him and complained that they were wanting him everywhere. To this our Lord responded that it was to this end that he had come into the world. So Jesus at once launched out and made three great journeys about Galilee. His first journey included a great mass of teaching and healing, of which we have a few specimens in Sections 31-36, which apparently occurred at Capernaum, his headquarters. A second journey is recorded by Luke in Section 47 (Luk 8:1-3 ) and a third journey is found in Section 55. (For Broadus’ statement of these tours, see Harmony, p. 31.)
Here we have the occasion of one of the special prayers of Jesus. There are four such occasions in his ministry: (1) At his baptism he prayed for the anointing of the Holy Spirit; (2) here he prayed because of the effort to dam up his work of salvation in Capernaum; (3) the popularity caused by the healing of a leper (Sec. 31 Mat 8:2-4 ; Mar 1:40-45 ; Luk 5:12-16 ) drove him to prayer; (4) the fourth occasion was the ordination of the twelve apostles. The immense labors of Jesus are indicated in Mat 4:23-24 . These labors gave him great popularity beyond the borders of Palestine and caused the multitudes from every quarter to flock to him. Attention has already been called to the popularity caused by the healing of the leper (Sec. 31) and Jesus’ prayer as the result.
In the incident of the healing of the paralytic we have a most graphic account by the synoptics and several lessons: (1) That disease may be the result of sin, as “thy sin be forgiven thee”; (2) that of intelligent cooperation; (3) that of persistent effort; (4) that of conquering faith. These are lessons worthy of emulation upon the part of all Christians today. Out of this incident comes the first issue between our Lord and the Pharisees, respecting the authority to forgive sins. This was only a thought of their hearts, but he perceived their thought and rebuked their sin. From this time on they become more bold in their opposition, which finally culminated in his crucifixion. Let the reader note the development of this hatred from section to section of the Harmony.
In Section 33 (Mat 9:9-13 ; Mar 2:13-17 ; Luk 5:27-32 ) we have the account of the call of Matthew, his instant response and his entertainment of his fellow publicans. Here arose the second issue between Christ and the Pharisees, respecting his receiving publicans and sinners and eating with them. This was contrary to their idea in their self-righteousness, but Jesus replied that his mission was to call sinners rather than the righteous. This issue was greatly enlarged later, in Luk 15 , to which he replied with three parables showing his justification and his mission. In this instance (Mat 9:13 ) he refutes their contention with a quotation from Hosea which aptly fitted this case: “I desire mercy, and not sacrifice.”
Then came to him the disciples of John and made inquiry about fasting, to which he replied with the parable of the sons of the bride chamber, the interpretation of which is that we should let our joy or sorrow fit the occasion, or set fasting ments and old bottles, the interpretation of which is to let the form fit the life; beware of shrinking and expansion.
In Section 35 (Mat 9:18-25 ; Mar 5:22-43 ; Luk 8:41-56 ) we have the account of his healing of Jairus’ daughter and the healing of the woman with the issue of blood. Usually in the miracles of Christ, and in all preceding miracles, there was the touch of some kind between the healer and the healed. We are informed that great multitudes of people came to Jesus with this confidence, “If I but touch him I shall be healed.” Accordingly we find that Christ put his fingers on the eyes of the blind, on the ears of the deaf, or took hold of the hand of the dead. In some way usually there was either presence or contact.
We will now consider the special miracle connected with the fringe of the garment of Jesus which the Romanists cite to justify the usage concerning the relics of the saints. In Num 15:38 we have a statute: “Thou shalt put fringes on the wings or ends of the outer garment,” and this fringe had in it a cord or ribbon of blue, and the object of it was to remind the wearer of the commandments of God. The outer garment was an oblong piece of cloth, one solid piece of cloth, say, a foot and a half wide and four feet long. The edge was fringed on all the four sides, and in the fringe was run a blue thread, and the object of the fringe and of the blue thread also was to make them remember the commandments of God. The statute is repeated in Deu 22 . Again in Deu 6 is the additional law of phylacteries, or frontlets little pieces of leather worn between the eyes on which were inscribed the commandments of God. The people were taught to instruct their children in the commandments of God: “And they shall be as frontlets between thine eyes, and thou shalt put them upon thy door posts, and when thou goest out and when thou comest in, and when thou sittest down and when thou gettest up, and when thou liest down, thou shalt at all times teach thy children the Word of God.” Now, because of these statutes a superstitious veneration began to attach to the fringe and to the phylacteries. So we learn in Mat 23 , as stated by our Saviour, that the Pharisees made broad the phylacteries between their eyes and enlarged the fringe of the outer garment. They made the fringe or tassel very large. They did it to be seen of men. The law prescribed that when the wearer should see this fringe on his garment he should remember the commandments of the Lord his God. But these Pharisees put it on that others might see it, and that it might be an external token to outsiders of their peculiar sanctity and piety. What was intended to be a sign to the man himself was converted by superstition into a sign for other people. Hence this woman said within herself, “If I but touch that sacred fringe the border of his garment.” She could not go up and touch the phylactery between his eyes, in case he wore one, but he did wear the Jewish costume with the fringe or border on his outer garment, and she could reach that from behind. She would not have to go in front of him. She argued: “Now, if I can in the throng get up so that I can reach out and just touch that fringe, I shall be saved.” We see how near her thought connected the healing with the fringe of the garment, because by the double statute of God it was required on the Jewish garment to signify their devotion to his Word the matchless Word of Jehovah. Mark tells us that she was not the only woman, not the only person healed by touching the border of his garment (Mar 6:56 ). Her sentiment was not an isolated one. It was shared by the people at large. Multitudes of people came to touch the fringe of his garment that they might be healed.
The question arises, Why should Christ select that through contact with the fringe on his outer garment healing power should be bestowed? He did do it. The question is, why? There shall be no god introduced unless there be a necessity for a god. There shall be no special miracle unless the case demands it. Why? Let us see if we cannot get a reason. I do not announce the reason dogmatically, but as one that seems sufficient to my own mind. Christ was among the people speaking as never man spake, doing works that no man had done. He was awakening public attention. He was the cynosure of every eye. They came to him from every direction. They thronged him. And right here at this juncture Jairus had said, “Master, my little girl, twelve years old, is even now dead. Go and lay thy hand upon her that she may live.” He arose and started, the crowd surging around him and following him, and all at once he stopped and said, “Who touched me?” “Master, behold the crowd presseth thee on every side, and thou sayest, who touched me?” Here was a miracle necessary to discriminate between the touches of the people. “Who touched me?” Hundreds sin sick touched him and were not saved. Hundreds that had diseases touched him and were unhealed. Hundreds that were under the dominion of Satan looked in his face and heard his words and were not healed. It was touch and not touch. They touched, but there was no real contact. They rubbed up against salvation and were not saved. Salvation walked through their streets and talked to them face to face. The stream of life flowed right before their doors and they died of thirst. Health came with rosy color and bright eye and glowing cheek and with buoyant step walked through their plague district) and they died of sickness. But some touched him. Some reached forth the hand and laid hold upon the might of his power. This woman did.
Poor woman! What probably was her thought? “I heard that ruler tell him that he had a little girl twelve years old that was just dead, and he asked him to go and heal her, she twelve years old, and for twelve years I have been dead. For twelve years worse than death has had hold on me and I have spent all my money; have consulted many physicians. I have not been benefited by earthly remedies, but rendered worse. Twelve years has death been on me, and if he can heal that, girl that died at twelve years of age, maybe he can heal me twelve years dead. If that ruler says, ‘If you will but go and lay your hand upon her even now she will revive,’ what can I do? In my timidity, in the ceremonial uncleanness of my condition, in my shame, I dare not speak. I cannot in this crowd, for if they knew that I were here they would cast me out; for if any of them touch me they are unclean in the eyes of the law. I cannot go and kneel down before him, and say, ‘Master, have mercy on me.’ The ceremonial law of uncleanness forbids my showing my face, and if I come in contact with his power it must be with a touch upon the garment. And I beg for that. I say within myself, that if I but touch the fringe with its blue thread in it that reminds him of God’s commands, I shall be healed.”
There was the association of her healing with the memento of the Word of God. There was the touch of her faith, that came into contact with that Word of God and with him. So her faith reasoned, and virtue going out from him responded to her faith. And she felt in herself that she was healed. Well, he healed her and there it stands out one of the most beautiful lessons in the Word of God. Oh, what a lesson! Some will say at the judgment, “Lord Jesus, thou hast taught in our streets and we have done many wonders in thy name,” and he will say, “I never knew you.” “You were close to the Saviour. You did not touch him. You were his neighbor. You did not touch him.” There were many lepers in Israel in the days of Elisha, the prophet lepers that could have been healed of leprosy by an appeal to the power of God in Elisha. They died in leprosy, but Naaman came from afar and touched the healing power of the prophet and was healed. There were many widows in Israel whose staff of life was gone, whose barrel of meal was empty, whose cruse of oil had failed, and here was the prophet of God, who by a word could supply that empty barrel, that failing cruse, but they did not touch him. They did not reach out in faith and come in contact with that power. The widow of Sarepta did, and her barrel of meal never failed, and her cruse of oil never wasted. Now, the special miracle: It was designed to show that if there be a putting forth of faith, even one finger of faith, and that one finger of faith touches but the fringe, the outskirts of salvation only let there be a touch, though that touch covers no more space than the point of a cambric needle “let there be the touch of faith and thou art saved.”
In the midst of this stir about the woman the news of the death of Jairus’ daughter burst forth upon them with the request to trouble not the Master any further. But that did not stop our Lord. He proceeded immediately to the house to find a tumult and many weeping and wailing, for which he gently rebuked them. This brought forth their scorn, but taking Peter, James, and John, he went in and raised the child to life and his praise went forth into all that land.
QUESTIONS
1. What is the general theme of this division of the Harmony?
2. What common errors of interpretation of the kingdom? Illustrate.
3. What was the offspring of these errors respectively and who the most liable to each?
4. What, perhaps, was the most unprofitable sermon and what was the most stubborn skepticism?
5. How does such disappointment find expression?
6. Give the author’s statements relative to the kingdom,
7. Where do we find the fulfilment of Isaiah’s prophecies relative to the kingdom?
8. What specific prophecy in Isaiah fulfilled in Matthew?
9. Where do we find the principles of the kingdom disclosed?
10. What great office did our Lord fill besides teacher and wonder worker and what proof did he submit to John the Baptist?
11. What thing most worthy of special consideration in connection with the kingdom?
12. What the opening incident of the Galilean ministry, what its importance, what its great lesson and what its effect?
13. Give an account of our Lord’s rejection at Nazareth.
14. Why was he thus rejected?
15. By what incidents in the lives of the prophets does he illustrate the folly of their unbelief?
16. What is the church responsibility and ministerial agency in the proclamation of mercy?
17. Where does Jesus make his home after his rejection at Nazareth and what his first work in this region?
18. Recite the incident of the call of the four fishermen and its lessons.
19. What was Christ’s first case of healing a demoniac and what the meaning of the term “demoniac”? Illustrate.
20. What was the lesson of this miracle and what was its effect?
21. Recite the incident of the healing of Peter’s mother-in-law and give its lessons.
22. What were the great results of this miracle and why would not Christ allow the demons to speak?
23. How did Peter try to work a “corner” on salvation and how did our Lord defeat the plan?
24. How many and what journeys did Jesus make about Galilee?
25. Give the four special prayers of Jesus here cited and the occasion of each.
26. Describe the incident of the healing of the paralytic and its les sons.
27. What issue arises here between our Lord and the Pharisees and what was the final culmination?
28. Give an account of the call of Matthew, his entertainment, the second issue between our Lord and the Pharisees and how Jesus met it.
29. What question here arises, how was it brought up, how did our Lord reply and what the meaning of his parables here?
30. What double miracle follows and what was the usual method of miracles?
31. What was the law of fringes and phylacteries and what were their real purpose?
32. Why should Christ select that through contact with the fringe on his outer garment healing power should be bestowed?
33. What, probably, was the thought of this woman as she contemplated this venture of faith?
34. What was the great lesson of this incident of her healing?
35. Describe the miracle of raising Jairus’ daughter and its effect.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
46 So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.
Ver. 46. A certain nobleman ] One that belonged to the king, , a royalist; for so the common people flatteringly styled Herod the tetrarch. Few noblemen came to Christ; this, not till he was driven to him by his son’s sickness. “Not many noble are called,” 1Co 1:26 ; if any, they are as black swans, and thinly scattered in the firmament of a state, even like stars of the first magnitude.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
46. ] , perhaps (see above) because of the receptivity of Him from signs and wonders merely, not as a Prophet from His teaching. But it is hardly safe in this Gospel to mark the inference in so strongly: it is St. John’s habitual particle of sequence, even where that sequence is not strictly logical, only temporal, and thus in God’s purposes, no doubt, consequential.
] , (Euthym [68] , Chrys.), (Euthym [69] ). Origen thinks he may have been one of the household of Csar, having some business in Juda at that time. But the usage of Josephus is perhaps our surest guide. He uses . to distinguish the soldiers, or courtiers, or officers of the kings (Herods or others), from those of Rome , but never to designate the royal family: see B. J. vii. 5. 2: Antt. xv. 8, 4. So that this man was probably an officer of Herod Antipas. He may have been Chuza, Herod’s steward, Luk 8:3 ; but this is pure conjecture. The man seems to have been a Jew: see below.
[68] Euthymius Zigabenus, 1116
[69] Euthymius Zigabenus, 1116
Fuente: Henry Alford’s Greek Testament
Joh 4:46 . . May we conclude from the circumstance that no mention is made of the disciples until Joh 6:3 , “that they had remained in Samaria, and had gone home”? means “to return”; here with a reference to Joh 2:1 . The further definition of , , is to identify the place, to prepare for Joh 4:54 , and to remind us He had friends there. Weiss and Holtzmann suppose the family of Jesus was now resident at Cana. That we have no reason to suppose. From the period of the ministry in Galilee now beginning, the Synoptists give many details: John gives but one. . Euthymius gives the meanings of thus: , , , , . Kypke gives examples of its use by writers of the period to denote soldiers or servants of a king, or persons of royal blood, or of rank and dignity, and thinks it here means “vir nobilis, clarus, in dignitate quadam constitutus”. Lampe thinks it may imply that this man was both in the royal service and of royal blood. Lightfoot suggests that this may have been Chuza, Herod’s chamberlain. Most probably he was an officer of Herod’s court, civil or military. His prominent characteristic at this time is given in the words, . The place is named because essential to the understanding of what follows.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Joh 4:46-54
46Therefore He came again to Cana of Galilee where He had made the water wine. And there was a royal official whose son was sick at Capernaum. 47When he heard that Jesus had come out of Judea into Galilee, he went to Him and was imploring Him to come down and heal his son; for he was at the point of death. 48So Jesus said to him, “Unless you people see signs and wonders, you simply will not believe.” 49The royal official said to Him, “Sir, come down before my child dies.” 50Jesus said to him, “Go; your son lives.” The man believed the word that Jesus spoke to him and started off. 51As he was now going down, his slaves met him, saying that his son was living. 52So he inquired of them the hour when he began to get better. Then they said to him, “Yesterday at the seventh hour the fever left him.” 53So the father knew that it was at that hour in which Jesus said to him, “Your son lives”; and he himself believed and his whole household. 54This is again a second sign that Jesus performed when He had come out of Judea into Galilee.
Joh 4:46
NASB, NRSV,
NJB”a royal official”
NKJV”a certain noblemen”
TEV”a government official”
This was a governmental official in the service of the Herod family.
Joh 4:48 “‘Unless you people see signs and wonders, you simply will not believe'” This is a third class conditional sentence with a strong double negative. Jesus addresses this man in the plural. The Jews were seeking signs (cf. Joh 2:18; Joh 6:2; Joh 6:30; Mat 12:38; Mat 16:1). But this servant of Herod believed before the sign was given.
Joh 4:49 “child” In three verses John uses three different terms.
1. Joh 4:49 – paidion (NASB, “child”)
2.Joh 4:50 – hyis (NASB, “son”)
3. Joh 4:51 – pais (NASB, “son”)
Obviously these terms were used synonymously.
Joh 4:50 This verse catches the essence of John’s Gospel-believe in Jesus, believe His words, believe His acts, believe in His Person! This man’s faith is affirmed in His belief without sight of Jesus’ promises.
Joh 4:53 “he himself believed and his whole household” This is the first of many accounts where one person’s belief affected the whole family.
1. Cornelius (Act 10:44-48)
2. Lydia (Act 16:15)
3. the Philippian jailer (Act 16:31-34)
4. Crispus (Act 18:8)
5. Stephanus (1Co 1:16)
There has been much discussion about these household conversions, but it must be asserted that all members needed to personally receive Jesus for themselves. The Middle East is much more tribal and family-oriented than modern cultures. It is also true that the significant others in our lives affect our choices.
Joh 4:54 The first public sign was the wedding feast at Cana (cf. Joh 2:1-11).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
again . . . Cana, &c. Referring to Joh 2:1. made. Not the same word as “made” in Joh 2:9.
nobleman = a royal officer. Probably belonging to the court of Herod Antipas (App-109). Greek. basilikos. Occurs only here; Joh 4:49. Act 12:20, Act 12:21; and Jam 2:8.
Capernaum. App-169.
Fuente: Companion Bible Notes, Appendices and Graphics
46.] , perhaps (see above) because of the receptivity of Him from signs and wonders merely,-not as a Prophet from His teaching. But it is hardly safe in this Gospel to mark the inference in so strongly: it is St. Johns habitual particle of sequence, even where that sequence is not strictly logical, only temporal, and thus in Gods purposes, no doubt, consequential.
] , (Euthym[68], Chrys.), (Euthym[69]). Origen thinks he may have been one of the household of Csar, having some business in Juda at that time. But the usage of Josephus is perhaps our surest guide. He uses . to distinguish the soldiers, or courtiers, or officers of the kings (Herods or others), from those of Rome,-but never to designate the royal family: see B. J. vii. 5. 2: Antt. xv. 8, 4. So that this man was probably an officer of Herod Antipas. He may have been Chuza, Herods steward, Luk 8:3; but this is pure conjecture. The man seems to have been a Jew: see below.
[68] Euthymius Zigabenus, 1116
[69] Euthymius Zigabenus, 1116
Fuente: The Greek Testament
Joh 4:46. [93] , where) By that very miracle the flame of faith was kindled in the nobleman; [else courtier. One either of royal descent, or having obtained some rank, from which he was called , or as being attendant of a king.-Euthym. and Chrys. Probably the sense of the word in Josephus is the one here. He uses the term to distinguish the courtiers, and other officers of the kings, from those of Rome, B. J. vii, 5, 2; Ant. xv. 8, 4. So this man would be an officer in the court of Herod Antipas.]- , whose son) His only son, as the article seems to imply.
[93] , hath no honour) Jesus was solicitous, not about His own honour, but about the salvation of men. How can the man, who lightly esteems Jesus, be saved?. V. g.
Fuente: Gnomon of the New Testament
Joh 4:46
Joh 4:46
He came therefore again unto Cana of Galilee, where he made the water wine.-Cana was not far from Nazareth where Jesus grew to manhood. There he had wrought his first miracle.
And there was a certain nobleman, whose son was sick at Capernaum.-[Probably he was connected in some way with royalty, though not certain.]
Fuente: Old and New Testaments Restoration Commentary
the Reward of Trusting Jesus Word
Joh 4:46-54
The particular interest of this beautiful incident is in Joh 4:50. The father had such faith in our Lords promise that he started off at once on his homeward journey, needing no further assurance that all was well. It would appear, indeed, that he went to some inn or caravansary on his way back, because there would have been ample time between the seventh hour (one oclock in the day) and nightfall to get from Cana down to Capernaum. Why should he hasten! The boy was living, doing well, since the Master had said so. He was sure of it and thanked God for it and gladly took the opportunity of a quiet nights rest, to sleep off the effects of long watching, intense anxiety, and the swift journey to Cana. When his servants met him with the news that the boy was healed, he inquired at what hour the change had taken place, merely to corroborate his own conclusions. What a happy family that was! This nobleman may have been Chuza, Herods steward, Luk 8:3, or Manaen, Herods foster-brother, Act 13:1. Why should we not have the same simple faith in the word of Gods promise!
Fuente: F.B. Meyer’s Through the Bible Commentary
nobleman
Or, courtier, or, ruler.
Fuente: Scofield Reference Bible Notes
Cana: “It is worthy of remark,” says Dr. E. D. Clarke, who visited Cana a few years ago, “that, walking among the ruins of a church, we saw large massy pots, answering the description given of the ancient vessels of the country; not preserved, but lying about, disregarded by the present inhabitants, as antiquities with whose original use they were unacquainted. From their appearance, and the number of them, it was quite evident that a practice of keeping water in large pots, each holding from eighteen to twenty-seven gallons, was once common in the country.” – Compare the account of the water pots, Joh 2:6.Joh 2:1-11, Joh 21:2, Jos 19:28
nobleman: or, courtier, or, ruler
whose: Psa 50:15, Psa 78:34, Hos 5:15, Mat 9:18, Mat 15:22, Mat 17:14, Mat 17:15, Luk 7:2, Luk 8:42
Reciprocal: Mat 4:13 – Capernaum Mat 11:23 – Capernaum Mar 5:23 – besought Luk 8:3 – Herod’s Luk 8:41 – and besought Joh 2:9 – the water that Joh 2:11 – did Joh 4:43 – and Joh 6:17 – and went 1Co 1:26 – not many mighty
Fuente: The Treasury of Scripture Knowledge
6
Smith’s Bible Dictionary says Cana was not far from Caper-naum, and the arrival at Cana was soon known at Capernaum. The miracle of making wine out of water had doubtless been reported generally, and the people of the neighboring towns were convinced that Jesus was able to accomplish miraculous cures. A nobleman was an officer serving next to a king, and therefore was an important person.
Fuente: Combined Bible Commentary
So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.
[A nobleman.] This nobleman; probably, might be some Herodian, such as we find mentioned, Mat 22:16; not merely a servant or attendant upon Herod the tetrarch, who reigned at this time, but one devoted to Herod’s family, out of principles of conscience and submission. For we have elsewhere shewn the controversy in that nation about the introducing of Herod the Great into the government, and whether there was not a spice of that quarrel in the differences of the Shammeans and the Hillelites, might be a matter worth our inquiry, but not in this place. But suppose this nobleman at present to have been an attendant upon Herod the tetrarch (setting aside that controversy); and then the words of our blessed Saviour, Joh 4:48, “Except ye see signs and wonders, ye will not believe,” may have this tendency and design in them: The Jews they required signs, 1Co 1:22; but Herod’s court was especially to be charged with this curiosity, because they had heard John the Baptist, yea, even the tetrarch himself, with some kind of observance and veneration; and yet because John shewed no sign, “did no miracle,” Joh 10:41; he was the easilier thrown into prison and not believed: for the story of his imprisonment immediately follows. Compare that passage with Luk 23:8.
Fuente: Lightfoot Commentary Gospels
Joh 4:46. He came therefore again into Cana of Galilee, where he made the water wine. His coming revives the fame of that first miracle, and the report of His arrival quickly spreads.
And there was a certain kings officer, whose son was sick at Capernaum. This officer was probably in the (civil or military) service of Herod Antipas, a Tetrarch, but often styled a king (see Mat 14:1; Mat 14:9; Mar 6:14, etc.). The officer himself may have been in attendance on the court in Tiberias, but his son (probably an only son, as the Greek literally means of whom the son . . .) was lying ill at Capernaum.
Fuente: A Popular Commentary on the New Testament
In this last paragraph of the chapter, we find our blessed Saviour performing a second miracle in Cana of Galilee, curing a nobleman’s son that was sick of a fever. This nobleman apprehended Christ to be a prophet, and believed that if he were bodily present with his son, he might possibly cure him: but he did not believe him to be the Messias, who was true God, and every where present; therefore to give him infallible proof that he was so, he tells him his son was cured by the word of his mouth, even at that distance. By which miracle he cured not only the child of his fever, but the father of his unbelief.
From the whole, we note, 1. The person that here applies himself to Christ; a nobleman. We do not find Christ oft attended with nobility. Have any of the rulers believed on him? Yes; here is one: the sovereign grace of God is free: and he has his numbers among all orders, ranks, and degrees, of men. And though not many nobles are called, yet some are.
Note, 2. The calamity which befell this noble person, his son was sick; yea, dying. Earthly greatness is no defence against afflictions; great men are in trouble as other men; neither the wealth and riches of this nobleman, nor his power and authoriy, nor his honour in his country, nor his favour with his prince, could keep off God’s hand either from himself or from his son; but the father feels as much by sympathy, as the child by sense.
Note, 3. The cause and special occasion, which brought this nobleman to Christ; it was in general, an affliction; and in particular, the sickness of his child.
Learn hence, That great is the fruit and profit of afflictions to the children of men. Many, with this nobleman, never come to Christ till they be driven by the cross; and particularly, God sanctifies the sickness and death of near and dear relations, (children in special) to bring persons nearer to himself.
Note, 4. This nobleman was neither faithless nor faithful: had he been quite faithless, he had not taken such pains to come to Christ: had he been faithful, he had not limited the Son of God, by saying, Come down and heal my son ere he die. Come down, as if Christ could not have cured him absent; ere my son die, as if the same power required to heal him being sick, could not raise him being dead. Lord heal my son, had been a proper suit to him who was the great Physician: but Come down, and heal him; was to teach Christ how to work. He who doth whatsoever he will, must do it how he will, and when he will. It is for us to crave and receive, not to prescribe and appoint.
Note, 5. The meekness and great condescending goodness of Jesus Christ; notwithstanding the infirmity of this poor man, our Lord says, Go thy way, thy son liveth. Worthiness in the creature, is not the motive that rules Christ. Should we measure our hopes by our worthiness, there was no blessing to be hoped for; but if we measure them by Christ’s bounty and compassion, there is no blessing to be despaired of.
Note, 6. How Christ not only answers the desires, but exceeds the expectations of this distressed person. His request was only, Come and heal my son. Christ’s answer was, Go thy way, thy son liveth. Our heavenly Father, when he doth not give us what we ask, gives us better than we asked. We ask what we think best, but God gives what he knows to be best. Christ here gave a greater demonstration of his omnipotency than was craved.
Note, lastly, With one word doth Christ heal two patients; the son of his fever, the father of his unbelief. It was a low degree of faith that brought the father to Christ; it was a higher dignity that sent him back to his son; but highest of all, when finding his son healed, he himself believed and his whole house.
Learn hence, That a weak faith may be true, but a true faith is always growing and increasing: It is like the path of the just, that shineth more and more until the perfect day.
Fuente: Expository Notes with Practical Observations on the New Testament
Joh 4:46-53. There was a certain nobleman One belonging to the kings court, as the word , here used, properly signifies. The Syriac and Arabic versions render it, a minister, or servant of the king, namely, of Herod; who, though only tetrarch of Galilee, yet was commonly distinguished by the title of king. And, as Capernaum lay in his dominions, it is probable this was one of his courtiers. The English word nobleman conveys the notion of hereditary rank, and certain dignities, to which there was nothing in Palestine, or even in Syria, that corresponded. He besought him that he would come down and heal his son It seems the nobleman thought it necessary that Jesus should be personally present in order to his performing the cure. Therefore, to reprove the weakness of his faith, Jesus said to him, Except ye see signs and wonders, ye will not believe Or, as the latter clause may be rendered, will ye not believe? although the Samaritans believed without them. The nobleman saith, Sir, come down ere my child die Weak as his faith was, he determined, nevertheless, to urge the matter to the utmost; and therefore, without any explanation or apology on the point concerning which Christ had reproved him, he entreats him to come down immediately, the case being so extreme, that he thought a delay might be attended with the most fatal consequences. And shall we be less importunate when soliciting spiritual blessings in behalf of our dear offspring? Especially as their lives are so precarious, and we know not how soon these lovely flowers may be cut down, and all further petitions for them be for ever superseded. Jesus saith, Go thy way, thy son liveth Thus showing that it was not necessary for him to go in person to perform the cure. And the man believed the word that Jesus had spoken Though he had never seen or heard of a parallel case. He had, indeed, heard of Christs miracles, but this appears to have been the first, at least it is the first recorded, in which Christ cured the patient at a distance, and probably was hitherto in this respect unequalled. And has not Jesus still the same power? Can he not heal either our bodies or souls, though not visibly present? O, let not his bodily absence abate our faith, while either praying for others or for ourselves. And he went his way Without any further importunity. And as he was going, his servants met him Eager to bring him the agreeable news of his sons recovery, and to prevent him from taking the trouble of bringing Jesus down. Then inquired he when he began to amend Being desirous to know whether it happened at the very time when Jesus said, Thy son liveth. Observe, reader, the more exactly the works of God are considered, the more faith is increased. They said, Yesterday at the seventh hour Or at one in the afternoon; the fever left him All of a sudden, and he was restored to health immediately. So the father knew that it was at the same hour Or at the very time when Jesus pronounced the healing word, and that his son therefore had been miraculously cured. And himself believed, and his whole house Namely, that Jesus, by whom so convincing and beneficent a miracle had been wrought, must be, not only, as he before supposed, some great prophet, but even the Messiah himself. What a blessed change now took place in this family, occasioned by the sickness of the child, the cure of whose body was made the means of producing faith in the souls of all; whereby salvation came to this house, and blessings infinitely more valuable than noble blood, ample possessions, or royal favour could give! Considerations of this kind should reconcile us to afflictions; for we know not what great good may arise from them. Blessed Jesus! Thy power was no less employed in working faith in the souls of the members of this family, than in curing the body of the sick child. O may that power work in such a manner in us that we may be disposed cordially to believe in and love thee, and receive all the dispensations of thy adorable providence with the most perfect resignation to, and acquiescence in, thy wise, holy, and blessed will, knowing on thy own infallible testimony by thy inspired apostle, that all things shall work together for good to them that love and trust in thee!
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 46, 47. He came, therefore, again to Cana of Galilee where he had changed the water into wine. And there was at Capernaum a king’s officer, whose son was sick. 47. He, having heard that Jesus had come from Judea into Galilee, went unto him and besought him that he would come down and heal his son; for he was at the point of death.
Therefore connects with Joh 4:3 and Joh 4:45. Jesus directed His course towards Cana, not, as Weissthinks, because His family had settled there (comp. Joh 2:12 with Mat 4:13), but undoubtedly because it was there that He could hope to find the soil best prepared, by reason of His previous visit. This is perhaps what St. John means to intimate by the reflection, where he had changed the water into wine. His coming made a sensation, and the news promptly spread as far as Capernaum, situated seven or eight leagues eastward of Cana. The term , in Josephus, denotes a public functionary, either civil or military, sometimes also an employe8 of the royal house. This last meaning is here the most natural one. Herod Antipas, who reigned in Galilee, had officially only the title of tetrarch. But in the popular language that of King, which his father had borne, was given him. It is not impossible that this nobleman of the king’s household may have been either Chuza, Herod’s steward (Luk 8:3), or Manaen, his foster-brother (Act 3:1). By its position at the end of the clause, the defining expression at Capernaum (which refers, not to was sick, but to there was) strongly emphasizes the notoriety which the return of Jesus had speedily acquired in Galilee.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
XXVIII.
THE SECOND MIRACLE AT CANA.
dJOHN IV. 46-54.
d46 He came therefore again [that is, in consequence of the welcome which awaited him] Unto Cana of Galilee, where he made the water wine [see Luk 8:3) or Manaen ( Act 13:1) is mere conjecture], whose son was sick at Capernaum. [The nouns in this verse are suggestive. We have a “nobleman,” yet neither riches nor office lifted him above affliction; a “son,” yet approaching an untimely death before his father; and both these parties came to sorrow in “Capernaum,” the city of consolation. Neither circumstance, nor age, nor situation can guarantee joy. We must still be seeking Jesus.] 47 When he heard [157] that Jesus was come out of Judaea into Galilee [and was therefore within not very easy reach of his sick child’s bedside], he went unto him [literally, “he went away unto him.” The verb contains a delicate suggestion that the father was reluctant to leave the son, even to seek aid], and besought him that he would come down, and heal his son; for he was at the point of death. [Many, like this father, only seek divine aid when in the utmost extremity.] 48 Jesus therefore said unto him, Except ye see signs and wonders, ye will in no wise believe. [Though Jesus spoke these words to the nobleman, yet he also intended them for those who stood by, for he used the plural “ye.” That the Galilans in general deserved reproof for their lack of faith, is shown by the upbraiding words which he spoke concerning their cities ( Mat 11:20-24). Jesus wanted men to believe in him because of his self-evidencing character and words ( Joh 10:38, Joh 14:11, Joh 15:22-24, Joh 20:29). But the people required to have their faith buttressed by miracles. There is a vast difference between believing in a man, and believing his credentials. Miracles were our Lord’s credentials; his ministry among men can not be thought of without them; and when the Baptist’s faith in Christ himself wavered, Jesus referred him to them ( Mat 11:4, Mat 11:5). See also Joh 10:37. The two words, “signs” and “wonders,” indicate the two aspects of miracles. To the thoughtful they were signs or attestations that the one who performed them acted under the authority and approval of God; to all others they were mere wonders, which startled by their strangeness. Jesus was fresh from Sychar, where many required no other sign than his words.] 49 The nobleman saith unto him, Sir, come down ere my child die. [The father felt that the case was too urgent to admit of delay for argument. It seemed to him that he raced with death. His faith differed from that of the centurion in that he felt that the presence of Jesus was required to perform the miracle. He also regarded the powers of Jesus as limited to the living; but we must not censure his faith as particularly weak, for in both these [158] respects it resembled that possessed by Mary and Martha– Joh 11:21, Joh 11:22, Joh 11:32, Joh 11:39.] 50 Jesus saith unto him, Go thy way; thy son liveth. [Jesus enlarges the nobleman’s conception of his divine power by showing him that his words take effect without regard to distance.] The man believed the word that Jesus had spake unto him, and he went his way. 51 And as he was now going down, his servants met him, saying, that his son lived. 52 So he inquired of them the hour when he began to amend. [More correctly, “began to get better.” The father expected that the fever would depart slowly, as it usually does; but the reply of the servants shows that he was mistaken.] They said therefore unto him, Yesterday at the seventh hour the fever left him. [Though for harmonistic reasons we are persuaded that John himself uses the Roman method of computing the hours, which would make the phrase here mean 7 P.M., yet since the phraseology here is not his, but that of the Galilan servants, we take it to mean 1 P.M., for they would use the Jewish method of computing from sunset to sunset. If both parties had started at once, they would have met before sundown, as each had but eleven miles to traverse. But it is more reasonable to suppose that the wearied but now believing father sought some refreshment and a brief rest before returning, and that the servants tarried awhile to see if the child’s recovery was permanent. This would lead to their meeting after sundown, at which time, according to the invariable custom, they would call the previous period of daylight “yesterday.”] 53 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. [We note here a growth in the faith of the nobleman. He first believed in the power of Jesus’ presence, then in the power of Jesus’ word, and finally he believed generally in Jesus, and his household shared his belief. This is the first mention of a believing household; for others see Act 16:14, Act 16:15, Act 16:34, Act 18:8.] 54 This is again the second sign that Jesus did, having come out of Juda into Galilee. [159] [One small sign and many converted in Samaria; two great miracles and one household converted in Galilee. Such is the record. Jesus doubtless had many other converts in Galilee, but it is often true that the greater labor brings the lesser harvest.]
[FFG 157-160]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
JESUS HEALS THE SON OF THE ROYALIST
Joh 4:46-54. Then Jesus again came into Cana of Galilee, where He turned the water into wine; there was a certain royalist, whose son was sick in Capernaum. He, hearing that Jesus has come out of Judea into Galilee, came unto Him, and asked Him that He may come down and heal his son; for he was about to die. Then Jesus said to him, Unless you may see miracles and wonders, you will not believe. The royalist says to Him, Lord, come down before my little child dies. Jesus says to him, Go, thy son liveth. The man believed the word which Jesus spoke to him, and departed. And he, already coming down, his servants met him, and announced to him, saying, Thy child is alive. Then he asked of them the hour at which he began to convalesce; and they said to him, That yesterday the fever left him at the seventh hour. Therefore the father knew that in that hour in which Jesus said to him, That thy son liveth; and he and all his house believed. Again, Jesus did this second miracle, having come out of Judea into Galilee. I use the word royalist instead of nobleman, as E.V., because the Greek is basilikos, from basileus, a king, and means a kingly man. He was evidently a member of the Herodian family, who were the kings of that country. Some identify this case with that of the centurion. (Luke 7) This is a great mistake. The centurion was a Gentile; this man is a Jew, belonging to the royal family; i.e., a Herodian. The centurion is characterized by very strong faith, so that when Jesus proposed to go to his house, he refused to give Him that trouble, but said, Speak the word only, and it is done. This man had faith in Jesus, or he would not have come from Capernaum to Cana after Him. But the royalist’s faith was weak, and for that reason he insisted hard that Jesus should go to Capernaum and heal his son. In order to strengthen his faith, Jesus does not go, but simply tells him that his son is healed. Capernaum stood on the northern shore of the sea of Galilee; Cana about forty miles southwest, near Nazareth. I visited both of these places last November. At that time traveling was generally on foot. Doubtless the man traveled as a pedestrian or equestrian; and receiving the message of Jesus at one o’clock, set out for home at once, traveling constantly through the afternoon and night, and arriving early the next morning, perhaps before day. His servants meet him, perhaps at the gate, and bring him the joyous news that his child is alive, the power of the disease being broken, and every symptom of recovery. He then asked them at what time he began to convalesce; they say, At one o’clock yesterday the fever left him. This produced a powerful effect on him and his whole family, wonderfully booming his faith and inspiring the faith of his household, so they had quite a hallelujah time, all believing in Jesus and sweeping into the kingdom. You see here the signal wisdom and mercy of our Savior in refusing to go, but simply giving the man His word, illustrating the fact the very opposite of popular opinion. We generally think the demonstrative sights, sounds, and excitement the measure of true faith and real efficiency. The very fact that Jesus saw that the man’s faith was weak was a reason why He would not go, but leave the man simply to take Him at His word. The effect was to wonderfully increase his personal faith, and inspire that of his whole family. Strong faith sets but little store on signs and demonstrations, being perfectly satisfied with the simple Word of God.
Fuente: William Godbey’s Commentary on the New Testament
Joh 4:46-54. The Healing of the Son of the Kings Officer.The narrative is plain and needs little comment. The similarity of the story to Mat 8:5 ff. (Luk 7:2 ff.) has often been noticed since the time of Irenus. The main points, healing at a distance, the fathers faith, the healing at that hour (cf. Mat 8:13) are the same. And many of the peculiarities may be designed to bring out the lesson it is meant to teach, the superiority of faith which believes because of the word to that which rests on miracle. The mention of Cana, not necessary from this point of view, suggests real knowledge. The seventh hour is not incompatible with yesterday. Jews reckoned the evening after sunset as belonging to the next day. We should say at one oclock this afternoon.
Fuente: Peake’s Commentary on the Bible
4:46 {9} So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain {l} nobleman, whose son was sick at Capernaum.
(9) Although Christ is absent in body, yet he works mightily in the believers by his word.
(l) Some of Herod’s royal attendants, for though Herod was not a king, but a Tetrarch, yet he was a king in all respects (or at least the people called him a king) except that he lacked the title of king.
Fuente: Geneva Bible Notes
2. The second sign: healing the official’s Song of Solomon 4:46-54
This incident completes a cycle in John’s Gospel. Jesus performed His first sign in Cana (Joh 2:1), and now He returned and did another miracle there (Joh 4:46). There is even a second reference to Capernaum (Joh 2:12; Joh 4:46). John’s account of Jesus’ first miracle in Cana (Joh 2:11) ended with a reference to the weak faith of the Jews that rested only on miracles (Joh 2:23-25). His account of Jesus’ second miracle in Cana (Joh 4:54) opens with a similar reference (Joh 4:45; Joh 4:48). In short, this section seems to be an inclusio framed by two miracles in Cana with two conversations occurring between them. Jesus’ conversation with Nicodemus is typical of the reception that the Jews gave Him, but His conversation with the Samaritan woman shows the reception that non-Jews more typically gave Him. We see these two attitudes toward Jesus not only in the Gospel accounts of His ministry but also in Acts. The center section that the structure highlights is essentially an exposition of Jesus’ mission (Joh 3:16-36).
A Jesus’ first sign in Cana Joh 2:1-11
B A reference to Capernaum, Jesus’ headquarters Joh 2:12
C Hostility toward Jesus in Jerusalem Joh 2:13-25
D Nicodemus’ response to Jesus Joh 3:1-15
E The importance of Jesus’ mission Joh 3:16-36
D’ The Samaritan woman’s response to Jesus Joh 4:1-38
C’ Acceptance of Jesus in Samaria Joh 4:39-42
B’ A reference to Galilee, Jesus’ major ministry arena Joh 4:43-45
A’ Jesus’ second sign in Cana Joh 4:46-54
This pericope (Joh 4:46-54) constitutes the closing incident in John’s account of Jesus’ early public ministry (chs. 2-4). It shows Him returning to Cana, Nathanael’s hometown (Joh 21:2), where He performed another significant miracle. John evidently included it to show that Jesus’ demonstration of His authority resulted in some Jews believing on Him.
"Both the miracles performed at Cana . . . are thus shown to have been prompted by trust. Mary trusted her Son to do something to relieve the embarrassment of their host at the wedding. The father of the sick boy was equally confident that he could rely on Jesus’ help. Both miracles are also shown to have resulted in a personal surrender to Jesus which is full Christian faith. His disciples believed on him after the water had been turned into wine; the father and the rest of his household believed as the result of the healing of the boy: and in both cases the verb in the original is an inceptive aorist ’they put their faith in Him’." [Note: Tasker, pp. 82-83.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
John’s reference to Cana and the first miracle seems intended to remind the reader of that event and to suggest the completion of a cycle. John did not reveal the reason Jesus returned there. The royal official (Gr. basilikos) was by his title a man who served a king, in either a civil or a military capacity. [Note: Edersheim, 1:424.] This was probably Herod Antipas in view of where he lived. Antipas was not an official king, but the people popularly regarded him as one (cf. Mar 6:14). This official was probably Jewish (Joh 4:48). Whether he was the Chuza who was Herod’s steward, mentioned in Luk 8:3, remains a mystery. Jesus also healed the servant of a Gentile centurion in Capernaum (Mat 8:5-13; Luk 7:2-10), but that was a different individual and a different occasion. An important feature of this sign was the distance between Jesus’ location, in Cana, and where the official’s son lay ill, in Capernaum.