John 4:54

τοῦτο π. δ. σ. This again as a second sign did Jesus, after He had come out of Judaea into Galilee. Once more S. John carefully distinguishes two visits to Galilee, which any one with only the Synoptic account might easily confuse. Both signs confirmed imperfect faith, the first that of the disciples, the second that of this official and his household.

The question whether this foregoing narrative is a discordant account of the healing of the centurion’s servant (Matthew 8:5; Luke 7:2) has been discussed from very early times, for Origen and Chrysostom contend against it. Irenaeus seems to be in favour of the identification, but we cannot be sure that he is. He says, ‘He healed the son of the centurion though absent with a word, saying, Go, thy son liveth.’ Irenaeus may have supposed that this official was a centurion, or ‘centurion’ may be a slip. Eight very marked points of difference between the two narratives have been noted. Together they amount to something like proof that the two narratives cannot refer to one and the same fact, unless we are to attribute an astonishing amount of carelessness or misinformation either to the Synoptists or to S. John.

(1) Here a ‘king’s man’ pleads for his son; there a centurion for his servant.
(2) Here he pleads in person; there the elders plead for him.
(3) The father is probably a Jew; the centurion is certainly a Gentile.
(4) Here the healing words are spoken at Cana; there at Capernaum.
(5) Here the malady is fever; there paralysis.
(6) The father wishes Jesus to come; the centurion begs Him not to come.
(7) Here Christ does not go; there apparently He does.
(8) The father has weak faith and is blamed (John 4:48); the centurion has strong faith and is commended.

And what difficulty is there in supposing two somewhat similar miracles? Christ’s miracles were ‘signs;’ they were vehicles for conveying the spiritual truths which Christ came to teach. If, as is almost certain, He often repeated the same instructive sayings, may He not sometimes have repeated the same instructive acts? Here, therefore, as in the case of the cleansing of the Temple (John 2:13-17), it seems wisest to believe that S. John and the Synoptists record different events.

CHAPS. 5 TO 11 THE WORK AMONG MIXED MULTITUDES, CHIEFLY JEWS

The Work now becomes a CONFLICT between Christ and ‘the Jews;’ for as Christ reveals Himself more fully, the opposition between Him and the ruling party becomes more intense; and the fuller revelation which excites the hatred of His opponents serves also to sift the disciples; some turn back, others are strengthened in their faith by what they see and hear. The Evangelist from time to time points out the opposite results of Christ’s work: John 6:60-71; John 7:40-52; John 9:13-41; John 10:19; John 10:21; John 10:39-42; John 11:45-57. Three miracles form crises in the conflict; the healing of the impotent man (5), of the man born blind (9), and the raising of Lazarus (11).

Thus far we have had the announcement of the Gospel to the world, and the reception it is destined to meet with, set forth in four typical instances; Nathanael, the guileless Israelite, truly religious according to the light allowed him; Nicodemus, the learned ecclesiastic, skilled in the Scriptures, but ignorant of the first elements of religion; the Samaritan woman, immoral in life and schismatical in religion, but simple in heart and readily convinced; and the royal official, weak in faith, but progressing gradually to a full conviction. But as yet there is little evidence of hostility to Christ, although the Evangelist prepares us for it (John 1:11; John 2:18-20; John 3:18-19; John 3:26; John 4:44). Henceforth, however, hostility to Him is manifested in every chapter of this division. Two elements are placed in the sharpest contrast throughout; the Messiah’s clearer manifestation of His Person and Work, and the growing animosity of ‘the Jews’ in consequence of it. The opposition is stronger in Judaea than elsewhere; strongest of all at Jerusalem. In Galilee they abandon Him, in Jerusalem they compass His death. Two miracles form the introduction to two great discourses: two miracles illustrate two discourses. The healing at Bethesda and the feeding of the 5000 lead to discourses in which Christ is set forth as the Source and the Support of Life (5, 6). Then He is set forth as the Source of Truth and Light; and this is illustrated by His giving physical and spiritual sight to the blind (7–9). Finally He is set forth as Love under the figure of the Good Shepherd giving His life for the sheep; and this is illustrated by the raising of Lazarus, a work of love which costs Him His life (10, 11). Thus, of four typical miracles, two form the introduction and two form the sequel to great discourses. The prevailing idea throughout is truth and love provoking contradiction and enmity.