John 4:43-54

EXPLANATORY AND CRITICAL NOTES

John 4:43. Our Lord’s Galilean ministry.—Detailed accounts of His work in Galilee are found in the Synoptics (Matthew 4:12; Luke 4:14; Mark 1:14 to Mark 2:14).

John 4:44. For Jesus Himself testified, etc.—The crux in this passage is the meaning of the words His own country. There are three significations:

(1) Judæa, as the country of His nativity, and that in which prophecy declared Messiah would arise (Micah 5:2).

(2) Lower Galilee, including Nazareth, as distinct from Upper Galilee, including Capernaum, etc.
(3) Galilee as a whole. There is much to be said for each of these interpretations; but, as Luthardt points out in regard to
(1), it does not suit the connection; for Jesus was not leaving Judæa, but Samaria. Then, as regards
(2), He went to Cana, which was near Nazareth. It seems, on the whole, best to hold

(3) as the correct interpretation (Mark 6:4; Luke 4:24). What, then, is the connection of the adage, a prophet, etc., with His going into Galilee? The explanation of Luthardt, that He went to seek rest, and in Galilee would have more probability of obtaining it than elsewhere, because He would be more unobserved, does not commend itself as satisfactory. Godet’s view seems on the whole the most consistent with all the facts, viz. that our Lord did not begin an extended work in Galilee at first, quite aware of the fact that a prophet has no honour, etc.; but after nearly a year’s ministry in Jerusalem and Judæa, where many Galileans had heard and seen Him, He returned with more hope of securing recognition. And this hope was justified, as John 4:45 testifies. It might be pointed out also that there was special force in the application of this adage to Galilee, when we remember the words of Nathanael (John 1:46), and what was said to Nicodemus by the Pharisees (John 7:52).

John 4:46. The miracle here recorded is distinct from that of the healing of the centurion’s servant (Matthew 8:5; Luke 7:2).

John 4:52. He began to amend (κομψότερον ἔσχε).—The phrase “appears to have been used in familiar conversation, as we might say, ‘He begins to do nicely,’ or ‘bravely’ ” (Westcott). Seventh hour.—If the reckoning be in Jewish time, then this hour will mean about 1 p.m. And as it would be late at night before the father reached Capernaum, the servants could easily say that it was yesterday when the amendment in his son began, as the Jewish day closed at sunset. The Jewish sabbath, e.g., begins when the first star appears.

MAIN HOMILETICS OF THE PARAGRAPH.— John 4:46

The healing of the nobleman’s son.—This miracle is quite distinct from that recorded in Matthew 8:5 and Luke 7:1. The meaning of the term “nobleman” in this narrative is not clearly understood. The general idea is that this man was a public functionary under the government of the district, and in all probability an official of the court. It has been conjectured that he may have been either Herod’s (Antipas) Steward “Chuza” (Luke 8:3) or Manaen, that tetrarch’s foster-brother (Acts 13:1). He had no doubt heard of Jesus; the fame of the miracle at Cana had invaded Capernaum; and the Galileans who had been at Jerusalem during our Lord’s sojourn there would bring back reports of His teaching and work. But this man hitherto seems to have given himself little concern regarding this new Teacher and His doings. But a crisis in his life drove him to seek Jesus. His paternal love, well-nigh desperate at the sight of his dying boy, led him as a last resort to see if there might be hope through this Worker of miracles. The incident is not only another proof of the power of Jesus, but a history of the nobleman’s growth in faith.

I. Notice the weakness of his faith.—

1. He had some small glimmering of faith, that hope might arise in that quarter. And we may well conceive how in that sorrowful journey to Cana hope and fear alternated in his heart.

2. Although, therefore, his faith, such as it was—a kind of faith founded on report (like that of the Samaritans, John 4:41)—led him to Christ, it was very imperfect. He regarded Christ apparently as simply a wonder-worker, a physician with almost more than human skill, who would come and see the sick boy, touch him, perhaps administer some medicament of unknown virtue, in order to a cure. That this was his state of mind seems clear from our Lord’s reply to his first request (John 4:48).

3. This weakness of his faith is further shown in his trembling eagerness to prevail on our Lord to go to Capernaum with him (John 4:49). It is very pathetic to notice this eagerness: only parental love can fully understand it.

II. The manner in which his faith was strengthened.—

1. Through Christ’s word of promise. His eager importunity after our Lord’s rebuff (John 4:48) showed that the smoking flax was not quenched; so our Lord nursed it into flame. The presence and dignity of our Lord doubtless made an impression on him, but it was the word of promise (John 4:50) which increased his faith and hope. He remembered that Christ’s word had made the water wine. So, too, His word still has power to quicken and strengthen the weak in faith. Searching the Scripture is a means to this end, and the preached word especially has been to many the power of God, etc. (1 Corinthians 1:18).

2. His faith was still further confirmed, when on the way home his servants met him with the joyful news of his son’s recovery; and it was finally and irrevocably assured when on careful inquiry he learned that his boy completely, and in no ordinary way, recovered at the moment when Christ’s word of power was spoken (John 4:51). Thus “the more carefully the divine works and benefits are considered, the more nourishment faith acquires” (Bengel).

III. The proof that his faith was now assured.—

1. In his outward confession. He would joyfully recount all that had occurred at Cana, and his firm conviction that Jesus was what He Himself claimed and His disciples declared Him to be.

2. In the power of his faith to convince others (John 4:53).

John 4:47. The nobleman led by Jesus from faith to faith.—The faith of the Samaritans had refreshed the Redeemer as cool water refreshes a weary wayfarer; in Galilee, where He had laboured more extensively, none had believed on Him for His word’s sake. He needed to “educate” men unto faith. We also fail in this faith in Christ for His word’s sake, although we have often experienced the Saviour’s love. Let us, like the nobleman of Capernaum, allow ourselves to be instructed by Jesus and brought to true faith. We consider:—

I. The nobleman’s coming to Jesus.—

1. He had heard of Jesus, and trusted in His power to work miracles and in His goodness.
2. He went to Jesus and humbly prayed Him to give help.

II. His tarrying with Jesus.—

1. Jesus’ rebuke of his reliance on miraculous signs.
2. The patient reception of the rebuke of Jesus by the nobleman, and the repetition of his request.
3. Jesus’ words of promise; the reliance of the nobleman thereon, and his attraction to our Lord’s person.

III. His return homeward from our Lord’s presence.—

1. The nobleman’s joyful obedience to the command of Jesus.
2. The confirmation of his faith even on the way homeward, and his meeting with his son now healed.
3. His testimony to Christ among the members of his household, and the result in their belief in the Saviour.—J. L. Sommer.

John 4:47. The blessing of the cross.—There is a blessing in the cross laid upon us which we have to bear. We call Christ’s cross His dear cross, because He bore it. And we reckon ours to be so also when He lays it upon us to draw us to Himself. This thought seems to lie at the base of this gospel narrative. It teaches us the blessing of the cross of affliction; because:—

I. It awakens from sinful security.—

1. This nobleman was an official of Herod Antipas, whom John the Baptist warned, and whose criminal and slavish attachment to his brother’s wife led to his becoming John’s murderer. And as was the king, so for the most part would be his friends and the officials of his court. We hear of no penitence on his part. Memory alone would not let the past die. Her accusing voice even the king could not silence (Matthew 14:2).

2. But even amid such surroundings may be found traces of a better life. And the Sun of divine grace, looking down even on this moral swamp, quickened into life plants of righteousness on spots not wholly submerged.
3. How far God had already dealt with this man does not appear. But now He touches him with affliction, and his loved little boy (παιδίον) lay nigh to death. Then he would be led to ask: Whence comes this sorrow? where can help be found?

II. It drives the troubled one to the Saviour.—

1. This official resided in Capernaum, which Jesus had already visited (John 2:12). But the nobleman had not known Him, or had not been drawn to Him during that visit, even though he may have heard of the miracle at Cana.

2. But this trouble had awakened him from his sleep of indifference. In this condition he was like one newly awakened, not quite clearly conscious of his surroundings. So this man did not know which way to turn. Some in this condition frequently consider that it is too late to do anything. But God gave the nobleman an indication. He heard that Jesus, who had wrought the miracle at Cana, had returned. Here was hope! Where was He? At Cana, six to eight hours away. So he went away, leaving his son for the time, to seek Jesus.

3. It was the cross led him to Jesus—led him at first with erroneous notions as to the Saviour’s work, etc. He came to Jesus as to a mere healer of the sick; and the consequent rebuke of Jesus might have led to opposition and doubt in his heart had not the thought of his dear boy led him to persevere. “Lord, come down” (John 4:49) shows that he was learning true faith and supplication. Affliction was teaching him. And in these words we discern faith “as a grain of mustard seed.” If Jesus would come down all would be well. The dignity of our Lord’s person, His word of promise, all contributed to the growth of faith. But it was the cross that opened his eyes and led him to Jesus.

III. The incident teaches us like precious faith.—

1. That when affliction presses it may drive us to hear of Christ and to go to Him, and come praying. Then you will learn to call Him Lord, and not to despair if the answer is not at once accorded.

2. If your own cross is not sufficient to impel you, look at His which He bore for you.
3. Thus you will be given faith and assurance that He has heard, for heaven is certainly no farther from you than Capernaum from Cana.
4. So does affliction lead to Christ. It is the under-shepherd—the shepherd’s dog—to bring the wanderers back; the morning bell calling to the Church of the New Jerusalem, sounding often harshly and discordantly to the ear, but when men are in the Church leading to hallelujahs.
5. Then when faith is born Christ sustains it; it would be weak without its seal. Therefore the glad father learned, Thy child liveth: at the same hour as Jesus spoke his child was healed. Thus his faith received its seal, “and he believed, and his whole house.”—Adapted from Dr. Fried. Ahlfeld.

HOMILETIC NOTES

John 4:47. How does the Lord deal with those weak in faith?

Introduction.— Ezekiel 34:16; Genesis 33:13.

I. He does not turn them away from Him, but rebukes them as they require (John 4:47).

II. He calls them to believe in His word, on which all depends (John 4:49).

III. He gives them to experience the blessed result of this faith in order to strengthen them (John 4:51).

IV. He converts them into instruments fitted to lead others to faith (John 4:53).—Dr. v. Biarowsky.

John 4:47. The ladder of faith.—The ladder of faith, on which we see the man in our Gospel ascending with firm, unfaltering steps, has three divisions, and each division its rounds.

I. On the first division we see the man driven by his needs standing before the Lord.

II. On the second division we see faith and temptation striving with each other.

III. On the third division we see how the soul becomes through grace certain and joyful.

And we further notice:

1. The word of promise there laid hold of.
2. The experience there realised.
3. The confirmation of the promise given.—Appuhn in J. L. Sommer’s “Evang. Per.”

John 4:53. The importance of faith.—Faith, like a divine light, enkindles others also. It is with faith as it is with a ship which struggles on in a storm. As soon as the rudder is left such a ship will make no progress, but will drift before the gale. He believed. What did he now believe? Not that his son had been restored to health. Belief in this fact was left behind; he saw with his own eyes that his son lived. What, then? He believed that Jesus was Christ and was able to help him in every time of need. The end of the miracles of Christ is to bring about belief that Jesus is the Christ, the Son of the living God. Ye fathers and mothers, implant faith and the fear of God in the hearts of your children and the members of your household. This will come to pass when you have a “Church in your house,” and the word of Christ dwells richly among you; when you show a good example, maintain proper discipline, and reprove such as are evil.—J. J. Weigel.

John 4:54. “This is the second miracle,” etc.—The bell had now been sounded a second time, in order that the Galileans might come in greater crowds to the preaching of the word.—Idem.

ILLUSTRATIONS

John 4:46. God wounding in order to heal.—There is an old German parable somewhat as follows: “A boy lay down on the shore of a lake and fell asleep. His father, however, was on the heights engaged in his work. But the wind rose and began to drive great waves along the shore. They mounted higher and higher, and each new wave advanced farther, till speedily they had reached the slumbering child. The father saw this from the height where he was; he raised his voice and shouted. But the boy slept on. Thereupon he came down from the hill, laid hold of and shook the sleeper. But the latter still slept peacefully on. Therefore, as the waves swelled around, the father struck him smartly on the ear, so that he might awake.” The meaning lies beneath the surface. The child who sleeps on the shore is thyself, O man, in thy sinful security. The lake is that of destruction, that every hour threatens to overwhelm thee. Thy father is thy God, who sees thy hardbeartedness with sorrow. He calls upon thee, by His holy word, which should penetrate thine ear and thy heart. He startles thee in that He punishes sinners on the right hand and the left, and passes judgment on them. He smites thee finally with affliction, so that thou mayest awake, and the flood and curse of sin may not engulf thee. Beloved brother, sister, do not shrink from thy cross. Hear, go, pray, only believe. If the Lord has begun by visiting you with the rod Woe, believe it, He will lay it aside anon and take the staff Gentleness, when He has awakened you and drawn you to Himself. Only on those who harden themselves come stroke on stroke, each harder than the other.—Dr. Fried. Ahlfeld.

John 4:53. The power of a living faith testifying to God’s goodness.—That this nobleman believed with all his heart is a beautiful example of the power of a living faith. He could not conceal within himself what he had experienced—he must needs bear witness of it and make it known to those whom God had laid on his heart and bound to him, so that they also might attain to a faith and blessedness like that he himself tasted. Faith is not self-seeking—it is indeed a divine work of grace in us, and therefore it streams out in works of love, and brings also others to like precious faith in Christ. Each genuine conversion is the seed-corn for the future conversion of others; and more especially is the conversion of the member of a family, according to God’s will, a circumstance which ought to have the very highest and most blessed result for that family (Acts 16:31). From the effect on the other members of the family the word then passes through the zeal of the converted still further to the whole people and to all mankind. Hence experience teaches us that always in the Church of the Lord, when genuine faith in the Redeemer is awakened afresh, a new and warmer zeal for missions is awakened; and thus from one centre new light and life are spread abroad to many. That which the family history of the nobleman of Capernaum and the jailer at Philippi shows in a narrow circle we see expanded in the history of missions. And so we ought to desire that everywhere genuine conversions of individuals may take place, for then from them the knowledge of Christ would speedily and powerfully be extended.—Translated from F. G. Lisco.