John 4:47

Joh 4:47. Ἐκ τῆς Ἰουδαίας, out of Judea) The nobleman also, without doubt, had seen or heard the things that Jesus had done at Jerusalem: Joh 4:45, “The Galileans received Him, having seen all the things that He did at Jerusalem at the feast.”—καταβῇ, that He would come down) Cana was situated in a higher position.

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

Joh_4:47-48. Ἀπῆλθε πρὸς αὐτόν] from Capernaum to Cana.

ἵνα] the subject of the request is its purpose.

ἤμελλε] in eo erat, ut. Comp. Luk_7:2; Hemsterhuis, ad Lucian. D. M. II. p. 546.

The mans prayer is conceivable partly from the first miracle at Cana, and partly from the fame of Jesus which had followed Him from Jerusalem.If ye are not witnesses of signs and wonders, ye will certainly not believe, is spoken in displeasure against the Galileans generally (Joh_4:45), but including the suppliant; Jesus foreseeing that the healing of his son would make him believe, but at the same time that his faith would not be brought about without a miracle. The Lords teaching was in His own view the weightiest ground of faith, especially according to John (comp. Joh_4:41), though faith based on the miracles was not rejected, but under certain circumstances was even required by Him (Joh_10:38, Joh_14:11, Joh_15:24), though not as the highest, but as of secondary rank, according to the purpose of the miracles, which were intended as a divine confirmation of the teaching. It is incorrect to put the emphasis upon ἴδητε, unless ye see with your own eyes, etc., condemning the prayer following. According to this, not only would ἴδητε have to be put first (against Bengel and Storr), but τοῖς ὀφθαλμοῖς or the like must be supplied; yet the man saw the miracle, and a greater one than if Jesus had gone with him.

σημεῖα καὶ τέρατα] see on Mat_24:24; Rom_15:19. As to the reproach itself, comp. 1Co_1:22.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 4:47 . Having heard ὅτι Ἰησοῦς ἥκει , “that Jesus has come into Galilee,” he traces Him to Kana, and begs Him not simply to heal his son, but pointedly ἵνα καταβῇ , to go to Capernaum for the purpose. He considered the presence of Jesus to be necessary [“non putat verbo curare posse,” Melanchthon] (contrast the centurion of Mat 8 ); and, being a person of standing, did not scruple to trouble Jesus. Jesus neither refuses nor grants the request at once, but utters the reflection: Joh 4:48 . ἐὰν μὴ σημεῖα … πιστεύσητε . Not as a prophet uttering truth, but as a miracle worker He is sought in His own country: Samaria had received Him without miracle, as a Prophet. To seek for a sign, says Melanchthon, “est velle certificari alio modo quam per verbum”. τέρατα here only in John, though frequent in Acts. Faith rooted in “marvels” Jesus put in an inferior place. But the father in his urgent anxiety can only repeat his request (Joh 4:49 ) κατάβηθι πρὶν ἀποθανεῖν τὸ παιδίον μου . “Duplex imbecillitas rogantis, quasi Dominus necesse haberet adesse, nec posset aeque resuscitare mortuum” (Bengel). But Jesus, unable to prolong his misery, says πορεύου · ὁ υἱός σου ζῇ . He did not go with him. His cures are independent of material media and even of His presence.

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

47. When he had heard that Jesus had come. When he applies to Christ for aid, this is some evidence of his faith; but, when he limits Christ’s manner of granting assistance, that shows how ignorant he was. For he views the power of Christ as inseparably connected with his bodily presence, from which it is evident, that he had formed no other view concerning Christ than this, — that he was a Prophet sent by God with such authority and power as to prove, by the performance of miracles, that he was a minister of God. This fault, though it deserved censure, Christ overlooks, but severely upbraids him, and, indeed, all the Jews in general, on another ground, that they were too eager to behold miracles.

But how comes it that Christ is now so harsh, who is wont to receive kindly others who desire miracles? There must have been at that time some particular reason, though unknown to us, why he treated this man with a degree of severity which was not usual with him; and perhaps he looked not so much to the person as to the whole nation. He saw that his doctrine had no great authority, and was not only neglected but altogether despised; and, on the other hand, that all had their eyes fixed on miracles, and that their whole senses were seized with stupidity rather than with admiration. Thus, the wicked contempt of the word of God, which at that time prevailed, constrained him to make this complaint.

True, indeed, some even of the saints sometimes wished to be confirmed by miracles, that they might not entertain any doubt as to the truth of the promises; and we see how God, by kindly granting their requests, showed that he was not offended at them. But Christ describes here far greater wickedness; for the Jews depended so much on miracles, that they left no room for the word. And first, it was exceedingly wicked that they were so stupid and carnal as to have no reverence for doctrine, unless they had been aroused by miracles; for they must have been well acquainted with the word of God, in which they had been educated from their infancy. Secondly, when miracles were performed, they were so far from profiting aright, that they remained in a state of stupidity and amazement. Thus they had no religion, no knowledge of God, no practice of godliness, except what consisted in miracles.

To the same purpose is that reproach which Paul brings against them, the Jews demand signs, (1 Corinthians 1:22.) For he means that they were unreasonably and immoderately attached to signs, and cared little about the grace of Christ, or the promises of eternal life, or the secret power of the Spirit, but, on the contrary, rejected the Gospel with haughty disdain, because they had no relish for any thing but miracles. I wish there were not many persons in the present day affected by the same disease; but nothing is more common than this saying, “Let them first perform miracles, and then we will lend an ear to their doctrine;” as if we ought to despise and disdain the truth of Christ, unless it derive support from some other quarter. But though God were to overwhelm them by a huge mass of miracles, still they speak falsely when they say that they would believe. Some outward astonishment would be produced, but they would not be a whit more attentive to doctrine.

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.

(47) The distance of Capernaum from Cana was from twenty to twenty-five miles. The report of Christ’s return to Galilee had spread, then, over this wide area.

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

47. that he would come down] Literally, in order that he might come down; comp. Joh_4:34, Joh_5:7; Joh_5:36, Joh_6:29; Joh_6:50.

at Capernaum] 20 miles or more from Cana.

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.

When he heard that Jesus was come out of Judea,.... For the fame of Christ, for his doctrine and miracles, was spread every where; so that it was known, and talked of, in most places, where he was, and what course he was steering: and this nobleman understanding that he had left Judea, and was come

into Galilee; and having inquired in what parts of Galilee he was,

he went unto him; though it was many miles from Capernaum, where Jesus was, at least a day's journey; since, when the servants met their master, the child had been healed at one o'clock the day before; see Joh 4:52. Some reckon it about fifteen miles, but one would think it should be more:

and besought him, that he would come down; for Capernaum, though it was built on a hill, lay lower down in the country of Galilee than Cana did, near the sea of Tiberias: a like way of speaking is used in Joh 2:12;

and heal his son. The nobleman believed that Christ had power to do it, by what he had heard concerning him, but thought his corporeal presence was absolutely necessary to it:

for he was at the point of death; or "would die": he was very near it; there was no likelihood of his recovery; the physicians had given him over; and when he left him, he seemed to be near his death, and must die for any human help that could be obtained, or natural means that could be used.

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

47 When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.

Ver. 47. Besought him that he would, &c.] Even Darius, king of Persia, can give order for prayers to be made at Jerusalem for the "king’s life and his sons," Ezr 6:10, when he had seen various of his children die before him, as Ctesias relateth.

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.

He went unto him - Though high in office, yet he did not refuse to go personally to Jesus to ask his aid. He felt as a father; and believing, after all that Jesus had done, that he could cure his son, he traveled to meet him. If men receive benefits of Christ, they must come in the same manner. The rich and the poor, the high and the low, must come personally as humble suppliants, and must be willing to bear all the reproach that may be cast on them for thus coming to him. This man showed strong faith in being willing thus to go to Jesus, but he erred in supposing that Jesus could heal only by his being present with his son.

Would come down - It is probable that the miracles of Jesus heretofore had been performed only on those who were present with him, and this nobleman seems to have thought that this was necessary. One design of Jesus in working this miracle was to show him that this was not necessary. Hence he did not go down to Capernaum, but healed him where he was.

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

Christ had been in Galilee before, and in this town, and wrought a miracle, and if this courtier were a disciple of John, (as some think, but it is hard to prove), it is probable he had been at the passover, and seen the miracles he wrought there, or at least might have heard of them from some who were there. Though it was a good way from Capernaum thither, yet his love to his son carried him, and humbled him to beseech Christ that he would come down and heal his son; by which he showed a great weakness of faith, as if he thought that Christ could not put forth his healing virtue at a distance, but his personal presence was necessary; as Naaman the Syrian thought that Elisha must come down and lay his hand upon him. His son, it seems, was in human appearance dying.

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

47. Heard… Jesus… out of Judea—So that he must have heard of Jesus’s deeds at the Passover. And now, learning that the wonder-worker is in Galilee, he hastens to meet him at Cana.

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

This man, when he heard that Jesus was come out of Judaea into Galilee, went unto him. This statement implies that Jesus had been in Capernaum before, and left there the impression of his power to heal and save. The rumour of transactions of this kind wrought at Capernaum had been carried from Capernaum to Nazareth, (see Lu 4) and now the return of Jesus from Judaea was soon known in the cities along the shore of the lake. And he besought him (obs. hrwta , indicating to some extent a kind of conscious right to seek the favour) that (ina , in John, often gives the purport of a prayer or a command) he would come down (from the highlands of Galilee to the borders of the lake, sunk as it is in a deep depression) to Capernaum, and heal his son: for he was on the point of death. (Vulgate, incipiebat mori; compare and contrast Joh_12:33)

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

To come down - For Cana stood much higher than Capernaum.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

47. Besought him that he would … heal his son. Note that: (1) The nobleman has already “faith as a grain of mustard seed” in Jesus; (2) that faith moves him to seek the aid of Jesus; (3) to make sure of his help he comes in person, instead of sending servants; (4) while he thought he could heal his son, he did not comprehend that it could be done unless Jesus came to where he was; (5) he thought it would be too late if the son died before his coming. His faith way very imperfect.

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.

47. ἀπῆλθεν … ἠρώτα. Comp. Joh 4:27; Joh 4:30; Joh 4:40; Joh 4:50, and see on Joh 11:29. The leaving his son was a single act (aor.), the beseeching (Joh 4:31; Joh 4:40) was continuous (imp.). For ἵνα see on Joh 1:8. Some scholars think that in constructions like this ἵνα does not mean ‘in order that,’ but ‘that,’ and simply defines the scope of the request or command; comp. Joh 11:57, Joh 17:15; Joh 17:21, Joh 19:31; Joh 19:38, Joh 15:17; Joh 15:12, Joh 11:57. Winer, pp. 425, 573.

καταβῇ. Down to the lake (Joh 2:12); about 20 miles. See on Joh 1:7.

ἤμελλε. Μέλλειν here simply means ‘to be likely’ without any further notion either of intention (Joh 6:6; Joh 6:15, Joh 7:35, Joh 14:22), or of being fore-ordained (Joh 11:51, Joh 12:33, Joh 18:32).

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.

47. ἀκούσας ὅτι … ὅτι recitantis is followed by the actual words which reached the anxious father, viz. “Jesus is coming from Judæa into Galilee”; hence, in accordance with Jn.’s practice, ὁ is omitted before Ἰησοῦς (see on 4:1).

ἀπῆλθεν πρὸς αὐτόν. The man left his son for a time, in his eagerness to secure the aid of a healer.

After ἠρώτα the rec. has αὐτόν, but om. אBCDLTbW.

καταβῇ. See on 2:12 for “going down” from Cana to Capernaum.

καὶ ἰάσηται αὐτοῦ τ. ὑ. ἰᾶσθαι occurs in Jn. only once again (5:13), except in a quotation where it is used metaphorically (12:40). Presumably the “signs” which had impressed the people at Jerusalem (2:23) were works of healing, but Jn. does not say so explicitly. He assumes that his readers will know why it was that a man whose son was sick should seek Jesus, sc. because of His reputation as a healer.

ἤμελλεν ἀποθνήσκειν, incipiebat mori. The phrase is used at 11:51, 12:33, 18:32 of the impending death of Jesus; but in the present passage there is no suggestion in ἤμελλεν of the inevitability or predestined certainty of the boy’s death; it expresses futurity only, “was going to die.”

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