This is again the second. — The English version has inserted the article, which is not found in the Greek, and has added in italics is and that. Omitting these additions, and remembering that in St. John’s language every miracle has its deeper teaching, the verse will read, “This again, a second sign, did Jesus when he was come out of Judæa into Galilee.” His first presence in Galilee was marked by a sign (John 2:1-11), and this visit is also. There the individual disciples, who were to leave home and follow him, read the lesson the sign was meant to teach. Now for the first time the family is the unit in the Christian life, and the father, himself taught to read the sign, becomes the first teacher, and representative, of the first Christian household.
This miracle of healing naturally brings to the thoughts the healing of the centurion’s servant. See Notes on Matthew 8:5 et seq., and Luke 7:2 et seq. To some minds, from Irenæus downwards, the resemblance has seemed so striking that nothing short of identification could explain it. But there is no a priori reason why two miracles should not be performed under circumstances in some respects analogous, and the knowledge of the healing in this case may well have led to the faith in that. If we bear in mind that the miracle is ever to be regarded as the parable in act, it is probable that the acts of Christ would be repeated. Repetition is a part of the method of every great teacher, and formed a large part in the Rabbinic systems Jesus Christ was, it is true, infinitely above.all human teachers, but His hearers were ordinary men, and His teaching and working must have adapted itself to the constitution of the human mind. A comparison of the present narratives will establish the following points of difference, which in their totality amount, it is believed, to little short of proof, that St. John has added the history of a sign which is not recorded in the earlier Gospels.
(1) It is here a nobleman who pleads for his son; there a centurion for his servant (Matthew 8:6; Luke 7:2).
(2) Here the pleading is in person; there the elders of the Jews intercede (Luke 7:3).
(3) Here the nobleman is almost certainly a Jew; there the centurion is certainly a Gentile (Matthew 8:10 et seq.; Luke 7:9).
(4) Here the words of miracle are spoken at Cana; there at Capernaum (Matthew 8:5; Luke 7:1).
(5) Here the illness is a fever; there paralysis (Matthew 8:6).
(6) Here the father pleads that Jesus will go down with him; there the centurion deprecates His going, and asks Him to command with a word only (Matthew 8:7; Luke 7:7).
(7) Here the Lord speaks the word only, and does not go down; there apparently He does both (Matthew 8:13; Luke 7:6).
(8) Here the Lord blames the half-faith which demands signs and wonders; there He marvels at the fulness of faith, and, it may be in reference to this very nobleman, says, “In no one have I found so great faith in Israel” (Matthew 8:10).