Exegetical and Hermeneutical Commentary of John 4:47
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.
47. that he would come down ] Literally, in order that he might come down; comp. Joh 4:34, Joh 5:7; Joh 5:36, Joh 6:29; Joh 6:50.
at Capernaum ] 20 miles or more from Cana.
Fuente: The Cambridge Bible for Schools and Colleges
He went unto him – Though high in office, yet he did not refuse to go personally to Jesus to ask his aid. He felt as a father; and believing, after all that Jesus had done, that he could cure his son, he traveled to meet him. If men receive benefits of Christ, they must come in the same manner. The rich and the poor, the high and the low, must come personally as humble suppliants, and must be willing to bear all the reproach that may be cast on them for thus coming to him. This man showed strong faith in being willing thus to go to Jesus, but he erred in supposing that Jesus could heal only by his being present with his son.
Would come down – It is probable that the miracles of Jesus heretofore had been performed only on those who were present with him, and this nobleman seems to have thought that this was necessary. One design of Jesus in working this miracle was to show him that this was not necessary. Hence he did not go down to Capernaum, but healed him where he was.
Fuente: Albert Barnes’ Notes on the Bible
Christ had been in Galilee before, and in this town, and wrought a miracle, and if this courtier were a disciple of John, (as some think, but it is hard to prove), it is probable he had been at the passover, and seen the miracles he wrought there, or at least might have heard of them from some who were there. Though it was a good way from Capernaum thither, yet his love to his son carried him, and humbled him to beseech Christ that he would come down and heal his son; by which he showed a great weakness of faith, as if he thought that Christ could not put forth his healing virtue at a distance, but his personal presence was necessary; as Naaman the Syrian thought that Elisha must come down and lay his hand upon him. His son, it seems, was in human appearance dying.
Fuente: English Annotations on the Holy Bible by Matthew Poole
When he heard that Jesus was come out of Judea,…. For the fame of Christ, for his doctrine and miracles, was spread every where; so that it was known, and talked of, in most places, where he was, and what course he was steering: and this nobleman understanding that he had left Judea, and was come
into Galilee; and having inquired in what parts of Galilee he was,
he went unto him; though it was many miles from Capernaum, where Jesus was, at least a day’s journey; since, when the servants met their master, the child had been healed at one o’clock the day before; see Joh 4:52. Some reckon it about fifteen miles, but one would think it should be more:
and besought him, that he would come down; for Capernaum, though it was built on a hill, lay lower down in the country of Galilee than Cana did, near the sea of Tiberias: a like way of speaking is used in Joh 2:12;
and heal his son. The nobleman believed that Christ had power to do it, by what he had heard concerning him, but thought his corporeal presence was absolutely necessary to it:
for he was at the point of death; or “would die”: he was very near it; there was no likelihood of his recovery; the physicians had given him over; and when he left him, he seemed to be near his death, and must die for any human help that could be obtained, or natural means that could be used.
Fuente: John Gill’s Exposition of the Entire Bible
When he heard (). First aorist active participle of . The news spread rapidly about Jesus.
Was come (). Present active indicative of , one of the perfective presents, retained in indirect discourse. He had heard the people talk about the miracles in Jerusalem and the first one in Cana.
Went and besought ( ). Ingressive aorist indicative (went off at once) and imperfect active (, began to beg and kept it up).
That he would come down ( , and second aorist active subjunctive of , come down at once)
and heal his son ( , construction, sub-final use or object clause, with first aorist middle subjunctive of , completely heal).
For he was at the point of death ( ). Reason () for the urgency. Imperfect active of with present active infinitive old and common verb for what is about to be and it is used with the infinitive present as here, the aorist infinitive (Re 13:16), or the future infinitive (Ac 11:28). The idiom is used of the impending death of Jesus (John 11:51; John 12:33; John 18:32).
Fuente: Robertson’s Word Pictures in the New Testament
1) “When he heard that Jesus was come,” (houtos akousas hoti lesous ekei) “This one upon hearing that Jesus comes,” was coming, on His way.
2) “Out of Judea into Galilee,” (ek tes loudaias eis ten Galilaian) “Out of Judea into the country of Galilee.”
3) “He went unto him, and besought him,” (apelthen pros auton kai erota) “He went away from Capernaum and out to meet him and requested earnestly,”
4) “That he would come down and heal his son,” (hina katake kai hiasetai autou ton huion) “In order that he might come down and cure his son:” He thought it needful that Jesus “come down” to his residence, from the hills west of Capernaum and the Sea of Galilee, from the city of Cana, Psa 145:18-19.
5) “For he was at the point of death.” (emellen gar apothneskein) “Because he was about to die.” The nobleman’s faith was sufficient to cause him to go to Jesus for help in this crisis hour of need, Psa 46:1. Jesus neither refused, nor granted the request at once, but chided the selfish object of the nobleman’s mission.
Fuente: Garner-Howes Baptist Commentary
47. When he had heard that Jesus had come. When he applies to Christ for aid, this is some evidence of his faith; but, when he limits Christ’s manner of granting assistance, that shows how ignorant he was. For he views the power of Christ as inseparably connected with his bodily presence, from which it is evident, that he had formed no other view concerning Christ than this, — that he was a Prophet sent by God with such authority and power as to prove, by the performance of miracles, that he was a minister of God. This fault, though it deserved censure, Christ overlooks, but severely upbraids him, and, indeed, all the Jews in general, on another ground, that they were too eager to behold miracles.
But how comes it that Christ is now so harsh, who is wont to receive kindly others who desire miracles? There must have been at that time some particular reason, though unknown to us, why he treated this man with a degree of severity which was not usual with him; and perhaps he looked not so much to the person as to the whole nation. He saw that his doctrine had no great authority, and was not only neglected but altogether despised; and, on the other hand, that all had their eyes fixed on miracles, and that their whole senses were seized with stupidity rather than with admiration. Thus, the wicked contempt of the word of God, which at that time prevailed, constrained him to make this complaint.
True, indeed, some even of the saints sometimes wished to be confirmed by miracles, that they might not entertain any doubt as to the truth of the promises; and we see how God, by kindly granting their requests, showed that he was not offended at them. But Christ describes here far greater wickedness; for the Jews depended so much on miracles, that they left no room for the word. And first, it was exceedingly wicked that they were so stupid and carnal as to have no reverence for doctrine, unless they had been aroused by miracles; for they must have been well acquainted with the word of God, in which they had been educated from their infancy. Secondly, when miracles were performed, they were so far from profiting aright, that they remained in a state of stupidity and amazement. Thus they had no religion, no knowledge of God, no practice of godliness, except what consisted in miracles.
To the same purpose is that reproach which Paul brings against them, the Jews demand signs, (1Co 1:22.) For he means that they were unreasonably and immoderately attached to signs, and cared little about the grace of Christ, or the promises of eternal life, or the secret power of the Spirit, but, on the contrary, rejected the Gospel with haughty disdain, because they had no relish for any thing but miracles. I wish there were not many persons in the present day affected by the same disease; but nothing is more common than this saying, “Let them first perform miracles, (92) and then we will lend an ear to their doctrine;” as if we ought to despise and disdain the truth of Christ, unless it derive support from some other quarter. But though God were to overwhelm them by a huge mass of miracles, still they speak falsely when they say that they would believe. Some outward astonishment would be produced, but they would not be a whit more attentive to doctrine.
(92) “ Qu ’ ils facent premierement des ntiraclcs ?”
Fuente: Calvin’s Complete Commentary
(47) 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
47. Heard Jesus out of Judea So that he must have heard of Jesus’s deeds at the Passover. And now, learning that the wonder-worker is in Galilee, he hastens to meet him at Cana.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘When he heard that Jesus was come from Judea to Galilee he went to him and begged him that he would come down and heal his son, for he was at the point of death.’
‘When he heard that Jesus was come from Judea to Galilee’. It was well known that Jesus had been very successful in His ministry in Judea alongside John the Baptiser. His presence here was thus unexpected. This confirms that Judea had been in mind in the proverb. Everyone saw Judea and Jerusalem as His sphere. Yet it was they who had not honoured Him.
So he went to Him and begged Him to heal his son, who was at the point of death. We are intended to see in this that Jesus is the Lord of life Who can give life by a word.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 4:47. Hebesought him that he would come down Though this nobleman’s faith in our Lord’s miraculous power was certainly very great, for he came at least a day’s journey across the country to him,which may be fairly inferred from Joh 4:52 as well as from the accounts which the best geographers give us of the situation of Cana and Capernaum;yet it is plain, that it was not equal to that of many others mentioned in the gospels; for he appears to have thought it necessary that Jesus should be personally present, if he were inclined to grant his petition, and perform the cure.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 4:47-48 . ] from Capernaum to Cana.
] the subject of the request is its purpose .
] in eo erat, ut . Comp. Luk 7:2 ; Hemsterhuis, ad Lucian. D. M . II. p. 546.
The man’s prayer is conceivable partly from the first miracle at Cana, and partly from the fame of Jesus which had followed Him from Jerusalem. “If ye are not witnesses of signs and wonders, ye will certainly not believe ,” is spoken in displeasure against the Galileans generally (Joh 4:45 ), but including the suppliant; Jesus foreseeing that the healing of his son would make him believe, but at the same time that his faith would not be brought about without a miracle. The Lord’s teaching was in His own view the weightiest ground of faith, especially according to John (comp. Joh 4:41 ), though faith based on the miracles was not rejected, but under certain circumstances was even required by Him (Joh 10:38 , Joh 14:11 , Joh 15:24 ), though not as the highest , but as of secondary rank, according to the purpose of the miracles, which were intended as a divine confirmation of the teaching. It is incorrect to put the emphasis upon , unless ye see with your own eyes , etc., condemning the prayer following. According to this, not only would have to be put first (against Bengel and Storr), but or the like must be supplied; yet the man saw the miracle, and a greater one than if Jesus had gone with him.
] see on Mat 24:24 ; Rom 15:19 . As to the reproach itself, comp. 1Co 1:22 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
47 When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.
Ver. 47. Besought him that he would, &c. ] Even Darius, king of Persia, can give order for prayers to be made at Jerusalem for the “king’s life and his sons,” Ezr 6:10 , when he had seen various of his children die before him, as Ctesias relateth.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
47, 48. ] This miracle is a notable instance of our Lord ‘not quenching the smoking flax:’ just as His reproof of the Samaritan woman was of His ‘not breaking the bruised reed.’ The little spark of faith in the breast of this nobleman is by Him lit up into a clear and enduring flame for the light and comfort of himself and his house.
] See on ch. Joh 2:12 .
The charge brought against them, . . ., does not imply, as some (Raphel and Storr) think, that they would not believe signs and wonders heard of , but required to see them (thus laying the stress on ) for in this case the expression would certainly have been fuller, , or something similar; and it would not accord with our Lord’s known low estimate of all mere miracle-faith , to find Him making so weighty a difference between faith from miracles seen and faith from miracles heard . The words imply the contrast between the Samaritans, who believed because of His word , and the Jews (the plural reckoning the among them), who would not believe but through signs and prodigies: see 1Co 1:22 . And observe also that it is not implied that even when they had seen signs and wonders, they would believe: the required these as a condition of their faith, but even these were rejected by them: see ch. Joh 12:37 .
But even with such inadequate conception and conditions of faith, our Lord receives the nobleman, and works the sign rather than dismiss him. It was otherwise in Mat 16:1 ff.
Fuente: Henry Alford’s Greek Testament
Joh 4:47 . Having heard , “that Jesus has come into Galilee,” he traces Him to Kana, and begs Him not simply to heal his son, but pointedly , to go to Capernaum for the purpose. He considered the presence of Jesus to be necessary [“non putat verbo curare posse,” Melanchthon] (contrast the centurion of Mat 8 ); and, being a person of standing, did not scruple to trouble Jesus. Jesus neither refuses nor grants the request at once, but utters the reflection: Joh 4:48 . . Not as a prophet uttering truth, but as a miracle worker He is sought in His own country: Samaria had received Him without miracle, as a Prophet. To seek for a sign, says Melanchthon, “est velle certificari alio modo quam per verbum”. here only in John, though frequent in Acts. Faith rooted in “marvels” Jesus put in an inferior place. But the father in his urgent anxiety can only repeat his request (Joh 4:49 ) . “Duplex imbecillitas rogantis, quasi Dominus necesse haberet adesse, nec posset aeque resuscitare mortuum” (Bengel). But Jesus, unable to prolong his misery, says . He did not go with him. His cures are independent of material media and even of His presence.
Fuente: The Expositors Greek Testament by Robertson
at the point of death = about to die. Not the same miracle as that of the centurion’s servant recorded in Mat 8:5-12 and Luk 7:1-10. The two miracles differ as to time, place, person, pleading, plea, disease, the Lord’s answer, and the man’s faith, as may be easily seen by comparing the two as to these details.
Fuente: Companion Bible Notes, Appendices and Graphics
47, 48.] This miracle is a notable instance of our Lord not quenching the smoking flax: just as His reproof of the Samaritan woman was of His not breaking the bruised reed. The little spark of faith in the breast of this nobleman is by Him lit up into a clear and enduring flame for the light and comfort of himself and his house.
] See on ch. Joh 2:12.
The charge brought against them, …, does not imply, as some (Raphel and Storr) think, that they would not believe signs and wonders heard of, but required to see them (thus laying the stress on )-for in this case the expression would certainly have been fuller, , or something similar;-and it would not accord with our Lords known low estimate of all mere miracle-faith, to find Him making so weighty a difference between faith from miracles seen and faith from miracles heard. The words imply the contrast between the Samaritans, who believed because of His word, and the Jews (the plural reckoning the among them), who would not believe but through signs and prodigies: see 1Co 1:22. And observe also that it is not implied that even when they had seen signs and wonders, they would believe:-the required these as a condition of their faith, but even these were rejected by them: see ch. Joh 12:37.
But even with such inadequate conception and conditions of faith, our Lord receives the nobleman, and works the sign rather than dismiss him. It was otherwise in Mat 16:1 ff.
Fuente: The Greek Testament
Joh 4:47. , out of Judea) The nobleman also, without doubt, had seen or heard the things that Jesus had done at Jerusalem: Joh 4:45, The Galileans received Him, having seen all the things that He did at Jerusalem at the feast.-, that He would come down) Cana was situated in a higher position.
Fuente: Gnomon of the New Testament
Joh 4:47
Joh 4:47
When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought him that he would come down, and heal his son; for he was at the point of death.-[In some way he knew of the works of Jesus. His coming to Jesus shows that he was regarded as a prophet in Galilee.]
Fuente: Old and New Testaments Restoration Commentary
he heard: Mar 2:1-3, Mar 6:55, Mar 6:56, Mar 10:47
that he: Joh 11:21, Joh 11:32, Psa 46:1, Luk 7:6-8, Luk 8:41, Act 9:38
Reciprocal: 1Ki 14:3 – he shall tell Mat 9:18 – My daughter Mat 17:15 – have Mar 5:23 – besought Mar 9:17 – I Luk 7:2 – was sick Luk 7:3 – General Luk 9:38 – look
Fuente: The Treasury of Scripture Knowledge
7
The nobleman went in person to Cana, and begged Jesus to come heal his son who was at the point of death from a serious fever.
Fuente: Combined Bible Commentary
Joh 4:47. 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. The faith of this father rested on the miracles of which he had heard. Would Jesus but come down from Cana to Capernaum, his son also might be healed. But Jesus must always reprove the spirit which requires signs and wonders before yielding faith; and He does it now.
Fuente: A Popular Commentary on the New Testament
Verse 47
Unto him; that is, he came up from Capernaum to Cana.
Fuente: Abbott’s Illustrated New Testament
The official appealed to Jesus to make the approximately 13-mile trip from Cana to Capernaum to heal his son. He obviously believed that Jesus could heal people, but there is no indication that initially he believed that Jesus was more than a healer.
"Instances are recorded in the Talmud, which may here serve as our guide. Various cases are related in which those seriously ill, and even at the point of death, were restored by the prayers of celebrated Rabbis." [Note: Ibid.]
He must have felt desperate to seek Jesus from such a distance. Jesus’ first sign came in response to a mother’s request (Joh 2:1-5), but this second one came in response to a father’s request.
"The nobleman believed that Jesus could heal his son, but he made two mistakes in his thinking: that Jesus had to go to Capernaum to save the lad, and that if the boy died meanwhile, it was too late." [Note: Wiersbe, 1:303.]