John 4:54

Ver. 54. “ Jesus did, again, this second sign, on coming out of Judea into Galilee. ”

The word δεύτερον cannot be an adverb: for the second time; this would be a useless synonym for πάλιν, again. It is, then, an adjective, and, notwithstanding the absence of an article, a predicative adjective. “He did again (πάλιν) this miracle, and that as a second one.” There is evidently something strange in this somewhat extreme manner of expressing himself: again and as a second. There is an indication here which betrays one of those disguised intentions which are so frequent in the fourth Gospel. The expression employed here can only be explained by closely connecting the verb did with the participle coming into, which follows. Other miracles in large numbers had occurred between the first act at Cana, John 2:11 and this one; this was not therefore the second, speaking absolutely. Two ideas are united in this clause: He did a second miracle at Cana, and He did it again on coming from Judea into Galilee. In other terms: Also this second time Jesus signalized His return to Galilee, as the first time, by a new miracle done at Cana. It will be in vain to refuse to acknowledge this intention of the evangelist. It is a fact, that John shows himself concerned to distinguish these first two returns which the tradition had confounded. He makes prominent the miracle of chap. 2 and this one as the two enduring monuments of that distinction.

Irenaeus, Semler, de Wette, Baur, Ewald, Weiss, unhesitatingly identify this miracle with the healing of the Gentile centurion's servant, Matthew 8:5 and Luke 7:3. As to the differences of details, they give the preference, some to the account of the Synoptics, others to that of John. In the two cases, the cure is wrought at a distance; this is all that the two events have in common. The charge of unbelief which, in the view of Weiss, is another common feature, on the contrary profoundly distinguishes them. For, in John, it is addressed to the people including the father, while in the Synoptics it applies only to the nation from which the father is distinguished as the example of the most extraordinary faith of which Jesus has yet been witness. And yet here is the same story! Moreover, all the details are different, even opposite. Here a father and his son, there a master and his servant. Here a Jew, there a Gentile. Here it is at Cana, there at Capernaum, that the event occurs. Here the father wishes Jesus to travel to the distance of six leagues; there the centurion absolutely denies the intention of making Him come to his house, and this in the same city. Finally, as we have said; here is a sample of the sickly faith of the Galileans; there an incomparable example of faith given by a Gentile to the whole people of Israel. If these two narratives refer to the same event, the Gospel history is thoroughly unsound. Weiss so clearly sees this alleged identity melt away in his hands, that he is obliged to bring in a third story, that of the healing of the epileptic child (Matthew 17), with which John blended the one which occupies our attention.

This 54th verse closes the cycle began at John 2:12, as its counterpart John 2:11 closed the cycle opened by John 1:19. Of these two cycles, the first recounts the manner in which Jesus passed from private life to His public ministry: the latter relates the beginnings of His work.

The first contains three groups of narratives: 1. The testimonies of John the Baptist; 2. The coming to Jesus of His first disciples; 3. The wedding at Cana. The second shows us Jesus: 1. In Judea; 2. In Samaria; 3. In Galilee. Each particular narrative is preceded by a short preamble in which the general situation is sketched (John 2:12-13; John 2:23-25; John 3:22-24; John 4:1-3 and John 4:43-45). The revelation of Jesus goes forward in a continuous way: at the Jordan, at Cana, in the temple, with Nicodemus, in Samaria, in Galilee. But the national unbelief manifests itself: before it, He is obliged to retire from the temple to the city, from the city to the country, from Judea to Galilee. But, at the same time, faith comes to light and is developed: in all its integrity in the disciples; as a feeble glimmering in Nicodemus; dimmed by an intermingling of carnal elements in Galilee.