John 4:46

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 (τέρας σημε͂ιον ούναμις ἔνδοξον παράδοξον θαυμάσιον) have this in common, that they are all used to characterize the supernatural works wrought by Christ in the days of His flesh: thus σημε͂ιον (Joh_2:11; Act_2:19), τέρας (Act_2:22; Joh_4:48), δύναμις (Mar_6:2; Act_2:22), ἔνδοξον Luk_13:17), παράδοξον (Luk_5:26), θυαμάσιον (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. Τέρας and σημε͂ιον 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 τέρας, on another a σήμε͂ιον, 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 τέρατα is never in the New Testament applied to these works of wonder except in association with some other name. They are often called σημε͂ια, often δυναμε͂ις, often τέρατα καὶ σημε͂ια, more than once τέρατα σημε͂ια και δυναμε͂ις, but never τέρατα 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 σημέια, which name brings out their ethical end with the greatest, as τερας 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 σημὲιον 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.)

.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 4:46-53. There was a certain nobleman — One belonging to the king’s court, as the word βασιλικος, 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 Christ’s 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 son’s 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!

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Joh 4:46. [93] ὍΠΟΥ, 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 βασιλικός, 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.]—οὗ ὁ υἱός, whose son) His only son, as the article seems to imply.

[93] τιμὴν οὐκ ἔχει, 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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh 4:46 . ἦλθεν οὖν ὁ Ἰησοῦς . 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”? πάλιν ἐλθεῖν means “to return”; here with a reference to Joh 2:1 . The further definition of Κανᾶ , ὅπου ἐποίησε τὸ ὕδωρ οἶνον , 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. ἦν τις βασιλικὸς . Euthymius gives the meanings of βασιλικός thus: βασιλικὸς ἐλέγετο , ἢ ὡς ἐκ γένους βασιλικοῦ , ἢ ὡς ἀξίωμά τι κεκτημένος , ἀφʼ οὗπερ ἐκαλεῖτο βασιλικὸς , ἢ ὡς ὑπηρέτης βασιλικός . 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, οὗ ὁ υἱὸς ἠσθένει ἐν Καφαρναούμ . The place is named because essential to the understanding of what follows.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Some of Herod’s courtiers, for though Herod was not a king, but a Tetrarch, yet the lofty name only except, he was a king, or at least the people called him a king.

Although Christ be absent in body, yet he worketh mightily in the believers by his word.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

nobleman--courtier, king's servant, or one connected with a royal household; such as Chuza (Luk 8:3), or Manaen (Act 13:1).

heard that Jesus was come out of Judea--"where he had doubtless seen or heard what things Jesus had done at Jerusalem" (Joh 4:45), [BENGEL].

come down--for Capernaum was down on the northwest shore of the Sea of Galilee.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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, βασιλικος, 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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. 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 of the court of Herod; for there is some plausibility in the opinion of those who think that he was sent by Caesar. This is expressly mentioned by the Evangelist, because the rank of this personage made the miracle the more illustrious.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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 “king’s man” is here spoken of, was almost certainly Herod Antipas, who was left the kingdom in his father’s 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 “king’s 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 wife’s 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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, Mar 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, Luk 8:3, or Manaen, who had been brought up with Herod, Act 13:1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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, Βασιλικος, 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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 day’s journey from Cana, where Jesus then was.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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 βασιλικος, 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Hecame therefore again unto Cana of Galilee, where he made the water wine. The oun of this verse is best explained by the simple supposition that Cana lay in his way. In Cana of Galilee, not Judaea, he had manifested forth his glory, and his disciples believed on him. He came, then, to Galilee, to Cana, and for a while tarried there, long enough for the basilikov to have heard of his healing power and prophetic gifts. There have been numerous attempts to identify this narrative of the nobleman"s son with the healing of the centurion"s servant as recorded in Mat_8:5 and Luk_7:2. Recently Weiss and Thoma have laid emphasis upon this identification. Strauss, Baur, and all the opponents of John"s Gospel, are eager to press this subjective handling of the synoptic tradition. But, as Edersheim has observed, they are here in hopeless contradiction with their own theory; for we find that the Hebrew Gospel here confers the loftiest encomium upon a Gentile, and the Hellenic Fourth Gospel makes the hero of this scene to be a Jew. True, in both cases a man of higher rank than that of fishermen and taxgatherers approaches our Lord with a request on behalf of another. But it should be observed that in the one case we have a Roman centurion, a heathen man, coming with great faith, one who, though "not in Israel," recognizes the imperial claims of Jesus; in the present narrative we have a Herodian officer, some person of Jewish blood attendant on the tetrarch"s court, who displays a weak faith, reproved though rewarded by the Master. The one asks for a dying slave afflicted with paralysis; the other for a dying son suffering from deadly fever. Jesus meets the centurion as he crones down from the mountain, after the delivery of the great sermon; the Lord, when he receives the request of the nobleman, was a resident in. Cana. Both cures are said to take place at Capernaum by the utterance of a word, but the centurion disclaims the right to a visit, and asks for a word only. The nobleman entreats that the Lord would travel from Cana to Capernaum to heal his son. Thus the two narratives, with certain resemblances, are still strongly contrasted. The basilikov is one in the service of a king. The title of a king was given to Herod in later times, (Mar_6:14) and characterized other references to him. And there was a certain nobleman, whose son was sick at Capernaum.

Vers. 46-54. The second miracle of Cana.

Our Lord is led to open his Galilaean ministry at the scene of his first miracle, at the spot where he had attached his first band of disciples more closely to himself.

I A FATHER"S PRAYER FOR HIS DYING CHILD. "He besought him that he would come down, and heal his son: for he was at the point of death.

1. The petitioner was a royal officer of the household of Herod Antipas, Tetrarch of Galilee, probably Chuza, "Herod"s steward," whose wife afterwards, in gratitude for her child"s recovery, ministered to our Lord of her substance. (Luk_8:3)

2. It was affliction that brought him to Jesus. Many persons never think of Christ till they are driven to him by sickness or sorrow.

3. He had faith enough to believe in our Lords Tower to save his childs life. This faith was based upon testimony; for the Cana miracle, as well as the signs done at Jerusalem, must have been noised all over Galilee.

II OUR LORD"S TESTING ANSWER TO HIS APPLICATION. "Except ye see signs and wonders, ye will in no wise believe.

1. The words, through addressed to the royal officer, are really designed for the Jews, who wish to see him as a Worker of miracles. They desire to see miracles, not as the mere manifestation of facts of the invisible world, as "signs," but as "wonders" calculated by their strangeness to arrest attention.

2. The Jews represent a lower type of faith than the Samaritans, who asked for no miracle, but merely believed in Christ"s word.

3. Yet the Lord condescends to the demands of a faith which is more sight than faith.

III THE INCREASING URGENCY OF A FATHER"S SORROW. "Sir, come down ere my child die.

1. He did not regard our Lords words as any refection of his prayer.

2. His powerlessness leads him to a more unreserved dependence upon the Lords power.

IV OUR LORD"S ANSWER TO HIS PRAYER. "Go thy way; thy son liveth.

1. A word is enough. Divine power acts through a word.

2. The Lord gives us often more than we ask for.

3. Jesus strengthens the faith of the royal officer by shifting his faith from the testimony of others to faith in himself. It rests now on a better foundation, even in Jesus Christ himself.

V THE TRIUMPH OF FAITH. "And the man believed the word that Jesus had spoken unto him, and he went his way.

1. He believed in Christs power to heal his son a distance of twenty-five miles from Capernaum. This fact marks the rapid growth of his faith.

2. His faith received a speedy confirmation. "And as he was now going down, his servants met him and told him, saying, Thy son liveth." His faith has now reached its highest point, that of personal experience.

VI THE FAITH OF THE ROYAL OFFICER EXTENDS TO HIS HOUSEHOLD. "And himself believed, and his whole house.

1. A weak faith has in it the elements of growth.

2. The faith of father often leads, through the Divine blessing, to the conversion of his household.

Vers. 46-54. The growth of faith.

In this, as in so many of our Lord"s miracles, the external circumstances and incidents, interesting though they are, are less so than the spiritual lessons they teach, the spiritual processes they unfold. What manner of Saviour Christ is; how he deals with the souls of men for their good; what blessings he brings to those whom be prepares to receive them; these great lessons are brought before us in this narrative, so simple and so natural in itself, yet so deep in its significance.

I HOW FAITH IS CHRIST ARISES IN THE SOUL.

1. Look at this nobleman"s circumstances: his son was sick and at the point of death. Sickness and death are evils, but not unmixed evils. They may, when they come into men"s homes, be the means of saving them from selfishness and the pursuit of pleasure, and from indifference to spiritual and eternal realities. This man felt his need of a Helper, but none appeared, and he was brought to a sense of his helplessness and utter distress. In all this was a preparation for faith in a Divine Physician.

2. Look now at the timely appearance upon the scene of the very Friend whom the nobleman needed. Jesus, at this very crisis, had returned from Judaea to Galilee, and had taken up his abode for a time at Cana, within easy reach of Capernaum, the afflicted nobleman"s home. The effect was like the preaching of the gospel to a person overwhelmed with the sorrows of life or stricken with a sense of sin.

3. Look at the effect of these tidings in these circumstances. Fatherly affection and anxiety render the nobleman alert and alive to any prospect of help. The rumour of Christ"s mighty works suggests to him the possibility that the power of the Prophet may be used for the healing of his son. Thus relative solicitude becomes a means of grace.

II THE FIRST STEP TO WHICH FAITH PROMPTS.

1. Remark the approach and the appeal. The nobleman goes to the Prophet, and begs him to come down and heal his son. There was faith here; for perhaps to no one else in the land could this entreaty have been addressed. Though the applicant did not fully understand what Jesus could do, he yet had confidence both in his power and willingness, so far as he could understand them.

2. Observe, too, the repetition and urgency displayed in the renewed entreaty used. by the nobleman, even after a somewhat discouraging reception on the part of Jesus. This spirit of persistency and importunity, disagreeable to many, seems always to have been welcomed by Jesus, who saw in it an earnestness allied to faith.

III THE REBUKE OF WEAK FAITH.

1. The feebleness of the nobleman"s faith seems. to have been detected in his request that the great Physician should go down to Capernaum to visit the patient. The faith of the centurion was no doubt far stronger than that of the courtier; yet we cannot wonder that it should not have occurred to this applicant that Jesus should "speak the word only.

2. But this feebleness of faith was made still more apparent by the censure implied in Christ"s reply, "Except ye see signs and wonders, ye will in no wise believe." Our Lord, and his Apostle Paul afterwards, were evidently and most painfully affected by the demand of the Jews for signs and wonders. Instead of believing On Christ, and then looking for miracles as the natural exercise of his Divine power, these prodigy-loving Hebrews asked for marvels and portents, as the things of chief concern, withholding faith until these should he granted them.

IV THE REWARD OF SINCERE FAITH. It is clear, from this and other passages, that Jesus distinguished between no faith and little faith, He saw that the applicant"s faith was growing, for this was evinced by the repetition of the urgent entreaty. The rebuke of Jesus rather stimulated than repressed what measure of confidence the nobleman possessed. The brevity of the reply was the brevity of authority and command, "Go thy way; thy son liveth.

V FAITH IS FURTHER STRENGTHENED BY PERSONAL CONTACT WITH JESUS. There was a virtue in the Lord"s presence, language, and tones a virtue which was felt by this applicant. He believed the word, and acted in accordance with his belief; and immediately went his way. There are some who have enough faith to bring them to Christ with their petitions, but not enough to rest in Christ"s words in which their application is answered. There is, however, every reason why the suppliant should unhesitatingly confide in the assurance of the Saviour, which his very anxiety and eagerness may possibly lead to his doubting.

VI EXPERIENCE MAKES FAITH PERFECT. The nobleman appears not to have hasted on his return. "He that believeth shall not make haste." He hurried to Christ with his request. It was well that he should not hurry from Christ, now that the boon was granted. Yet, when he met his servants, there may have been some eagerness to know how it was with the boy. And when he learned that the hour of Christ"s utterance was the hour of his son"s cure, there remained no cloud to shade the brightness of his faith. He believed now, not simply, as at first, the report of Christ; not even, as afterwards, the word of Christ, but Christ himself. This was the faith of a full surrender and devotion. Henceforth the Lord was all to him. His life became a brighter, purer, nobler, stronger thing, because Christ was his, and he was Christ"s. The memory of his Lord"s mercy could never fade from his mind. What the Lord Jesus does for us and for ours should and must strengthen our confidence in him for all purposes, for all the circumstances, duties, and trials of life.

VII FAITH SPREADS FROM ONE MEMBER OF THE FAMILY TO THE REST. The whole household believed; for all had the same evidence, and all partook of the same joy. The presence of the restored and healthy boy would be a perpetual reminder of the obligation under which Jesus laid the whole family. A believing household is a microcosm of the household of faith.

PRACTICAL LESSONS.

1. Christ"s discernment of human character.

2. His compassion for human suffering and sorrow.

3. His appreciation of human faith. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

nobleman

Or, courtier, or, ruler.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

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."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [XXVIII. The Second Miracle at Cana].

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 i 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 Galilæans 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 Galilæan 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 Judæa 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]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

46. And there was a certain nobleman, whose son was sick. The Greek word translated “nobleman” is Basileukos, from Basileus, a king, and implies one connected in some way with royalty. It may have been Chuza (Luke 8:3), Herod's steward.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Now

This word is used here to mark a break in the main story line and to move to a new part of the story. If you have a way of doing this in your language, you may consider using it.

royal official

someone who is in the service of the king

translationWords

Cana

Galilee

wine

Jesus

Capernaum

Judea

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

46. Omit ὁ Ἰησοῦς after οὖν: comp. Joh 3:2. Καφαρναούμ for Καπερναούμ: comp. Joh 2:12.

46. ἦλθεν οὖν. He came therefore, because of the previous invitation and welcome: see Introduction, chap. Joh 4:6, c.

βασιλικός. Royal official of Herod Antipas, who though only tetrarch was given his father’s title of βασιλεύς. The word has nothing to do with birth (‘nobleman’ A.V.), nor can we tell whether a civil or military officer is intended. That he was Chusa (Luk 8:3) or Manaen (Act 13:1) is pure conjecture. Here and in Joh 4:49 the form βασιλίσκος is strongly supported.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

46.] οὖν, 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 οὖν 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.

βασιλικός] ἢ ἐκ γένους βασιλικοῦ, ἢ ὡς ἀξίωμά τι κεκτημένος ἀφʼ οὗπερ ἐκαλεῖτο βασιλικός (Euthym., Chrys.), ἢ ὡς ὑπηρέτης βασιλικός (Euthym.). Origen thinks he may have been one of the household of Cæsar, having some business in Judæa at that time. But the usage of Josephus is perhaps our surest guide. He uses βασ. 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.

47,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

46. Despite the differences between the story of the healing of the centurion’s servant (Mat 8:5ff., Luk 7:6ff.) and Jn.’s story of the healing of the nobleman’s son, the two narratives probably recall the same incident. The differences are obvious. In Jn. the anxious inquirer is βασιλικός; in Mt., Lk., he is ἐκατόνταρχος. In Jn. the patient is sick of a fever; in Mt. he is παραλυτικός. In Mt., Lk., Jesus is asked only to speak the word of healing, but He offers to go down to the man’s house. In Jn. He is asked to go down, but he only says that the boy will recover (v. 50); nor does Jesus express surprise at the man’s faith, as He does in Mt., Lk. In Mt., Lk., the patient is the servant (Mt. has παῖς, Lk. has both παῖς and δούλος), while in Jn. he is the man’s son (υἱός, παιδίον). Further, it has been argued that the strong faith of the centurion in Mt., Lk., “becomes intelligible, without ceasing to be admirable, when we reflect that he was evidently aware of the miracle formerly wrought for another inhabitant of the same city, an eminent person, one of the court which his own sword protected.”1

It has also been supposed that while the centurion of Mt., Lk., was a Gentile (Mat 8:10), the nobleman of in. was probably a Jew; but of this latter conjecture there is no evidence. There is no hint in Jn. as to the nationality or religious belief of the βασιλικός.

Yet the stories are not so dissimilar that they could not have been confused. Irenæus actually treats them as one and the same: “Filium centurionis absens verbo curavit dicens, Vade, filius tuus vivit,” are his words (Hær. ii. 22. 3). In both cases the patient’s home was at Capernaum, and in both cases it is suggested (although not expressly stated by Jn.) that he was healed from a distance; that is, that the healings were “telepathic” in modern phrase. The only other instance of this in the Gospels is the case of the Syrophœnician woman’s daughter (Mar 7:29, Mar 7:30, Mat 15:28). The faith of the nobleman, as indicated in v. 50, “the man believed the word which Jesus spake to him,” was very strong, and he cannot be placed, in this respect, on a lower level than the centurion of Mt., Lk. It is probable that one of the most obvious discrepancies in the two narratives, “servant” and “son,” is due to the ambiguity of the word παῖς, which may mean either. That Jn. uses παῖς in v. 51 (and there alone in the Gospel), although he has υἱός in vv. 46, 47, 50, 53, may be significant in this connexion.2 See, for the “miraculous” element in the story, Introd., p. clxxix.

ἦλθεν οὖν κτλ. οὖν expresses sequence, not causation (see on 1:22). It was not because the Galilæans welcomed Him that Jesus moved on to Cana. πάλιν, a favourite word with Jn. (see on 4:3), reminds the reader that He had been there before.

Κανᾶ … ὅπου ἐποίησεν τὸ ὕδωρ οἶνον. An explanatory note reminding the reader of the narrative of 2:1ff..

καὶ ἦν. So ABCΓΔΘW אDLNTb have ἦν δέ.

βασιλικός, i.e. one of the courtiers of Herod, tetrarch of Galilee; D has βασιλισκός, regulus, which would convey the erroneous idea that this courtier was a petty king. Some have identified him with Chuza, Herod’s steward (Luk 8:3), or with Manaen (Act 13:1); but this is only guess-work. The man was eager to invoke any help that might cure his son, quite independently of his religious principles or position.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

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 βασιλικός, 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.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.