The second miracle— Some render it, A second. Others translate it, This second miracle Jesus performed, when he came out of Judea; for it is manifest that the words must be taken with this limitation, as Christ had wrought many miracles in other places.
Inferences drawn from the cure of the ruler's son, John 4:46-54. The divine mercies are as comfortable in their issue, as in themselves; seldom or ever do blessings go alone: where our Saviour supplied the bridegroom's wine, there he heals the ruler's son: he had not in all the coasts of Galilee done any miracle but there.
We do not find Christ often attended with nobility; here he is: it was some noted courtier that was now a suitor to him for his dying son: earthly greatness is no defence against afflictions: we men pay homage to the mighty; disease and death know no faces of lords or monarchs: could these be bribed, they would be too rich: why should we murmur at not being privileged, when we see that there is no indulgence toward the greatest?
This noble ruler listens to hear of Christ's return into Galilee. Happy was it for him that his son was sick; he would not perhaps otherwise have been acquainted with his Saviour: his soul might have continued sick of ignorance and unbelief. Why does our God send us pain, losses, opposition, but that he may be sought to? Are we afflicted,—whither should we go, but to Cana, to seek Christ? Whither but to the Cana of heaven, where our water of sorrows shall be changed into the wine of gladness; to that omnipotent Physician, who healeth all our infirmities; that we may at once say, It is good for me that I was afflicted.
It was about a day's journey from Capernaum to Cana; thence did this courtier come hither for the cure of his son's fever. What pains even the greatest can be content to take for bodily health!—No way is long, no labour is tedious to the desirous. Our souls are sick of a spiritual fever, labouring under the cold fit of unbelief, and the hot fit of self-love; and we sit still at home, and see them languish unto death.
This ruler was neither faithless nor faithful; had he been quite faithless, he had not taken such pains to come to Christ. Had he been faithful, he had not made this suit to Christ, when he was come, John 4:47; John 4:49. Come down, and heal my son ere he die.
"Come down;" as if Christ could not have cured him absent; "ere he die;"—as if that power could not have raised him being dead: How great a difference was there between the centurion (Matthew 8. Luke 7.) and the ruler! The one came for his servant, the other for his son. This son was not more above the servant, than the faith which sued for the servant, surpassed that which sued for the son: the one can say, Master, come not under my roof, for I am not worthy; only speak the word, and my servant shall be whole. The other can only say, "Master, either come under my roof, or my son cannot be whole." Heal my son, had been a good suit; for Christ is the only physician for all diseases; but, come down and heal him, was to teach God how to work.
There is good reason why he should challenge the right of prescribing to us, who are every way his own: it is presumption to limit him to our forms. What expert workman can endure to be taught by a novice? how much less shall the all-wise God be directed by his creatures! This is more egregious, than if the patient should take upon him to give a recipe to his physician: that God would give us grace, is a becoming suit; but to say, "Give it me by prosperity," is a saucy motive.
As there is faithfulness in desiring the end, so is there a modesty and patience in referring the means to the author. In spiritual things, God hath acquainted us with the means whereby he will work even his own sacred ordinances: upon these, because they have his own promise, we may call absolutely for a blessing. In all others, there is no reason that beggars should be choosers. He who doth whatsoever he will, must do it how he will: it is for us to receive, not to appoint.
He who came to complain of his son's sickness, hears of his own; except ye see signs and wonders, (John 4:48.) ye will not believe. This nobleman, probably, was of Capernaum: there had Christ often preached; there was one of his chief residences; either this man had heard our Saviour often, or might have so done. Incredulity was the common disease of the Jews; which no receipt could heal, but wonders. A wicked and adulterous generation seeketh signs. Had they not been wilfully graceless, there was already proof enough of the Messiah: the miraculous conception and life of the forerunner, Zachary's dumbness, the attestation of angels, the appearance of the star, the journey of the sages, the vision of the shepherds, the testimonies of Anna and Simeon, the prophesies fulfilled, the voice from heaven at his baptism, the divine words which he spake:—and yet, they must have all made up with miracles; which though he be not unwilling to give at his own time, he will not be tied to at theirs. Not to believe without signs, was a sign of stubborn hearts.
It was a fond fault and a dangerous one; Ye will not believe. What is it that shall condemn the world, but unbelief? What can condemn us without it? No sin will condemn the penitent believer; where then true faith is, there can be no condemnation.
Oh what shall become of us, who reel and fall in the clearer sunshine that ever looked forth from heaven upon any people! Be thou merciful unto our sins, O God, and say any thing of us, rather than, Ye will not believe.
Our Lord tells this nobleman of his unbelief: he feels not himself sick of that disease: all his mind is on his dying son.—Yet, O the meekness and mercy of this Lamb of God! when we might have expected that he would have punished this suitor for not believing, he condescends to him, that he may believe, John 4:50. Go thy way; thy son liveth. If we should measure our hopes by our own worthiness, there could be no expectation of blessings; but if we measure them by his bounty and compassion, there can be no doubt of prevailing. As some tender mother, who gives the breast to her unquiet child, instead of the rod, so frequently deals the Saviour of sinners with our perversenesses.
How evidently doth God distinguish men according to the genuine living faith which they have in him! The centurion's servant was sick, so was the ruler's son; the centurion does not sue to Christ to come; he only says, My servant is sick of the palsy: Christ answers him, I will come and heal him. The ruler sues to Christ, that he would come and heal his son; Christ will not go; he only says, Go thy way; thy son liveth: outward things carry no respect with God; the image of that divine majesty shining inwardly in the graces of the soul, is that which wins love from him, in the meanest estate: the centurion's faith, therefore, could do more than the ruler's greatness; and that faithful man's servant has more regard, than this great man's son.
The ruler's request was, come and heal; Christ's answer was, Go thy way; thy son liveth. How sweetly does he correct our prayers! and while he does not give us what we ask, he gives us better than we could hope to obtain.
Justly doth he forbear to go down with this ruler, lest he should confirm him in an opinion of measuring his power by conceits of locality and distance; but he doth that in absence, for which his presence was required with a repulse; thy son liveth; giving a greater demonstration of his onmipotency than was desired: how often doth he refrain to hearken to our will, that he may hear us to our advantage! The believer sometimes would be rid of temptations,—he hears of a supply of grace; the sick man asks release, he receives patience: let us ask what we think best; let him give what he knows best.
With one word doth Christ heal two patients, the son and the father; the son's fever, the father's unbelief: that operative word of our Saviour was not without the intention of a trial. Had not the ruler gone home satisfied with that intimation of his son's life and recovery, neither of them had been blessed with success; now the news of performance meets him one half of the way; and he that believed somewhat ere he came, and more when he went, grew to more faith in the way; and when he came home, enlarged his faith to all the skirts of his family. A weak faith may be true, but a true faith is growing: he that boasts of a full stature in the first moment of his ascent, may presume, but he does not believe.
Great men cannot want clients; their example sways some, their authority more: they cannot go to either of the other worlds alone: in vain do they pretend to power over others, who labour not to draw their families to God.
REFLECTIONS.—1st, Judea being now become a dangerous abode, through the malice of the Pharisees, our Lord retires into Galilee, that he might be farther removed from Jerusalem, where his bitter enemies chiefly resided: his preaching in Judea having been very successful, and great multitudes having followed him, who were admitted by baptism into the number of his professing disciples, he knew the wicked designs that his Pharisaical enemies had formed, on the information which they received concerning his growing fame and interest among the people; as if he far exceeded John in his popularity and number of converts, and therefore was to be apprehended as a more dangerous rival than the Baptist; though, in some particulars, the information given to the Pharisees seems to be false; for as it is not probable that they who were baptized by the disciples of Jesus, were more than those whom John had baptized; so it is certain, that Jesus baptized not, but his disciples, maintaining the dignity of his character, as sent to baptize with the Holy Ghost, and far superior to John, or any others: this also might have been designed to remove all emulation from his disciples, which might arise, if he baptized some, and his servants others; or to shew, that the validity of the ordinance depended not on the worthiness of the ministry, but on his blessing and institution. Note; (1.) The enemies of the gospel are ever envious and exasperated at its success. (2.) When danger threatens, it is prudent to avoid the storm by flight, where duty does not require us to stand and suffer.
2nd, As Samaria lay between Judea and Galilee, he must necessarily pass through it on his way thither, unless he took a large compass about. That country was inhabited by the posterity of the colonies which the king of Assyria had planted there after the captivity; who, being mingled with many apostate Jews, became a mixed race, who, though retaining many heathen idolatries and superstitions, professed themselves worshippers of Israel's God, and received the books of Moses; were circumcised, and erected a temple on mount Gerizim, in opposition to that at Jerusalem, pretending that this was the spot where God ought to be worshipped. Hence arose the bitterest animosity between the Samaritans and the Jews, the latter regarding the former as the most abominable of mankind. In this journey we are told,
1. The place where our Lord stayed to rest himself awhile, being wearied with his journey. It was by a well-side belonging to a city of Samaria, called Sychar, which bordered on a piece of land that Jacob, having purchased of the sons of Hamor, had given to his son Joseph. The well was called Jacob's, either because he dug it, or used it for himself and family. Our Lord here appears truly man, subject to our sinless infirmities, weariness, thirst, and hunger; for it became him in all things to become like unto his brethren, sin only excepted. It was about the sixth hour, or six in the evening, if we follow the Roman method of reckoning.
2. The discourse which passed between Jesus and a woman of Samaria. She happened just at that time to come to draw water: so divine Providence ordered it, leading her to Christ in a way that she knew not. The disciples being gone into the city to buy meat, he was alone, and is pleased graciously to improve that moment's leisure for the benefit of this poor stranger's soul.
[1.] He addressed her first, begging a little water to drink; for though he was rich, for our sakes he became thus poor, and condescends to ask a cup of cold water. Yet he had a farther end in view, even to engage her in conversation, and thereby to make to her the gracious offer of salvation. Occasional discourse with strangers has been often found to have a blessed and abiding influence, and should encourage us, when travelling, to open our mouths, and speak a word for God, and for immortal souls.
[2.] The woman expressed her surprise, that he, who appeared to be a Jew, should deign to receive an act of kindness at the hands of a Samaritan; or that he should expect the least favour would be granted from one to the other, where the enmity between the two nations was so bitter and irreconcileable, as to cut off all manner of friendly intercourse between them. Religious quarrels are thus usually seen to be the most implacable; but where the spirit of bigotry and uncharitableness dwells, which-ever side is right in the point disputed, the spirit of both is wrong, and utterly opposite to pure and undefiled religion.
[3.] Waving the subject of the controversy between the Jews and Samaritans, Christ designed to lead her to the knowledge of himself, and therefore replied, If thou knewest the gift of God, what an amazing instance of his love he has given in sending his own Son into the world; and who it is that saith to thee, Give me to drink; even that divine Person now become incarnate; thou wouldst have laid aside all these national prejudices, and have asked of him, and he would have given thee living water; those gifts of grace, and comforts of his Spirit, which to the sinner's soul are more desirable than the coolest and most refreshing stream to the parched throat and weary traveller. Note; (1.) Christ is the fountain of gardens, and well of living waters, open for every poor sinner, and freely given, that whoever will, may come unto him, and drink of the riches of his grace. (2.) Many carelessly disregard the invaluable blessings of the gospel, because they are wilfully ignorant of their excellence, and of their want of them. (3.) They who would obtain the blessings of grace from Jesus, and his holy Spirit, must seek them in importunate prayer; and he who is faithful and true, hath promised, that none such shall ask in vain.
[4.] The woman, mistaking Christ's meaning, and taking his discourse literally, answered, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? and therefore concludes that his boasts were absurd. They who are wholly taken up with the objects of sense, have no understanding of spiritual things; they are foolishness to them: the hidden springs of grace in Christ, being unseen, are disbelieved by such. Besides, she regards it as a great piece of presumption in him, to prefer any other waters before those of a well so highly distinguished. Art thou greater than our father Jacob, from whom we Samaritans, as well as you Jews, claim our descent; which gave us the well, and drank thereof himself, and his children, and his cattle? Vain boasts these! when they had so poor a title to claim kindred with the patriarch, and were no better than usurpers of that country, which they pretended came to them by gift from Jacob to Joseph, and so in a right line of descent to them. The bitterest enemies of the church thus often usurp, and would monopolize its privileges.
[5.] Though she had spoken foolishly, Christ kindly bore with her, and continued his discourse, saying, Whosoever drinketh of this water, shall thirst again; this was but common water, and could only slake the present thirst, which must soon return: but whosoever drinketh of the water that I shall give him, shall never thirst. All the comforts of the world are insufficient to give any abiding satisfaction; Christ alone can bestow the substantial portion on the soul. They who pant after the earth, and its enjoyments, drink and thirst again; but the water that I shall give him, shall be in him a well of water springing up into everlasting life. Such is Christ, when formed in the hearts of the faithful. [1.] He delivers the soul from the dominion of all the former unsatiable appetites and inclinations after sensual objects. [2.] He furnishes us with continual supplies of grace and consolation from himself, the everflowing overflowing fountain of mercies; so that in our heavenly journey we can never faint nor be weary, while we drink of these living streams, as of the water from the rock, which followed Israel's camp through the desert. [3.] Wherever his grace is thus implanted in the soul, it bears the affections heavenward.
[6.] The woman, desiring what, could it be possessed, would save her so much trouble, replied, Sir, give me this water, that I thirst not, neither come hither to draw.
[7.] To impress deeper seriousness upon her soul, or to convince her of the dignity of his character, of which she was not at all apprized, Jesus turned the discourse to another topic, which he knew must nearly and deeply affect her; and, bringing her sin home to her conscience, might, through his blessing, engage her to embrace him as her Saviour. Therefore he says to her, Go, call thy husband, and come hither. Conscious of the guilty state in which she at present lived, she wanted to conceal her shame, and said, I have no husband, conceiving it impossible for him to detect the lie. But, to her amazement, she finds him intimately acquainted with all the most secret transactions of her life, which he lays before her. Thou hast well said, I have no husband; so far is true; for thou hast had five husbands, from whom perhaps she had been successively divorced; and he whom thou now hast, is not thy husband: in that saidst thou truly, the person with whom she now cohabited not being married to her, or her former husbands being yet living. He does not reproach her either for her evasion or lewdness, but rather leaves it to her conscience to make the application. Gentle reproofs, by insinuation, are often more effectual than more immediate rebuke.
[8.] Struck with what she heard, and convicted in her own conscience, she would willingly have turned off the discourse from so painful a subject; and persuaded, by what he had told her, of his more than human knowledge, she proposes to him the grand point in debate between the Jews and Samaritans: Sir, I perceive that thou art a prophet. Our fathers worshipped in this mountain; there Abraham built an altar; and there the tribe of Joseph stood, when the blessings and curses were pronounced by the tribes on mount Ebal and Gerizim; and therefore on this mountain Gerizim, the Samaritans insisted that sacrifices and offerings should alone be offered to God, in the temple which they built there: and ye who are Jews, say, that in Jerusalem is the place where men ought to worship, at the temple on mount Zion, where alone the oblations of God's altar are accepted: and therefore she wished, that he, who appeared so able, would resolve her in this important point. That God should be worshipped, there was no doubt: the question was, Where was the place of divine appointment? and herein she did well to improve the present opportunity in conversing about divine things, when she had with her so able an adviser.
[9.] Jesus kindly leads her even farther than her inquiry reached. He saith unto her, Woman, believe me, and, since you esteem me a prophet, weigh well what I am now about to declare, the hour cometh, when a final period shall be put to all ceremonial distinctions, and to the peculiar holiness of places set apart for the worship of the Divine Being; when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father; that is to say, exclusively; since under the gospel dispensation every place would be alike acceptable to God, where holy hands were lifted up without wrath or doubting; and shortly both the temple at Gerizim and that on mount Zion would be made desolate, and no sacrifices be any longer offered there. Indeed at present the Samaritans were wrong; Ye worship ye know not what (See the Annotations): we know what we worship; for God is known in Israel; and he, as one of that nation after the flesh, reckoned himself among the true worshippers, who paid their adorations according to the divine prescription, and were possessed of the whole of that revelation which he had been graciously pleased to make of himself in his sacred oracles. For salvation is of the Jews; the promises of salvation were peculiarly made to them; and he who came to be the salvation of the ends of the earth, sprang from them. But, though in this respect the Samaritans were wrong, and not to be compared with Abraham's true descendants, yet these distinctions of nations and places were now about to cease; the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth. The place of worship is now become indifferent; the spirit and temper of the worshipper alone makes the acceptable service. All carnal ordinances are abolished, and a spiritual worship is introduced, where the heart, under the powerful influences of the Holy Ghost, must be lifted up in faith and love to God; and in truth, with simplicity and godly sincerity, according to the divine institution, and through Christ alone, who is the way, the truth, and the life; for the Father seeketh such to worship him: he will graciously accept their services, and can be pleased with no other. For God is a Spirit of infinite perfections, incorporeal, invisible, eternal, omniscient; requiring not the adoration of the lip or knee, but of the heart; and they that worship him, must worship him in spirit and in truth: without which, the place, the form, the manner of our religious worship, avail nothing, and are in his view of no account. And what Christ says to her, is an eternal truth and merits our most serious notice and regard; that so we may not mock God, and deceive ourselves, when we approach him in the ordinances of his worship.
[10.] The woman, though unable to object to the truths here advanced, yet professes to suspend her judgment till He should come, who would set all things right. She saith unto him, I know that Messias cometh, (which is called in the Greek, Christ, or the anointed), this expectation being generally entertained by the Samaritans as well as the Jews. When he is come, whom we expect as ready to appear, he will tell us all things; will put an end to our controversies, clear up our doubts, and give us a distinct knowledge of all the will of God. Hereupon Jesus, in answer to her expectations of the Messiah's coming, plainly declares to her his character: I that speak unto thee, am he: so much nearer to us is the Saviour often than we are aware. Speak, Lord, to my heart, and make me know that thou art with me, in me!
3rdly, Just as the Lord had so far advanced in his discourse, and manifested his glorious character to this poor Samaritan, we are told,
1. The interruption given to the conversation by the arrival of the disciples, who had been sent to procure provisions; and, influenced by the common Jewish prejudices, they wondered to see him thus engaged with a Samaritan woman. Yet, submitting to his will and wisdom, and with deepest reverence silent before him, none dared presume to ask him what he sought of the woman, or what he said to her. Note; We must not question the Lord concerning any of the dispensations of his providence or grace, but rest assured that he doth all things well.
2. Deeply convinced, by what Jesus had spoken, of his being indeed the Messiah, with eagerness and joy the woman ran back to the city, leaving her water-pot behind her, careless about that when greater concerns engaged her soul; and said to the men, the inhabitants of the place, Come, opportunity is precious, and not a moment to be lost: come, see a man which told me all things that ever I did: is not this the Christ? He told me such secret passages of my life, as none but God could know; and has impressed such a sense of them on my conscience, as fully convinces me he is the promised Messiah; haste therefore to him, and judge for yourselves, that you may be convinced also. Note; (1.) They who run on Christ's errands, gladly disencumber themselves of every thing which would retard their speed, and sit loose to all that they leave behind them. (2.) When we have ourselves tasted that the Lord is gracious, we cannot but delight to invite others to come and see how good he is, and to partake with us in his rich mercies. (3.) We never know Christ truly, till, experimentally feeling the convictions of his word and Spirit, and brought to a deep and humbling discovery of our sins, we feel the necessity of that salvation which he brings.
3. Multitudes, on this strange report, bad as the woman's character had been, resolved to go and see for themselves.
4. Christ in the mean time improved the interval in profitable discourse with his disciples. So set was his mind on the blessed work before him, that, though hungry, he seemed to forget for a while to eat his bread. The disciples pressed him, as weary, and fasting too long, to eat of the provision which they had brought; but he said unto them, I have meat to eat that ye know not of. The gracious work begun on the heart of this poor Samaritan woman, and the prospect of multitudes flocking towards him, were more delightful and refreshing to his soul, than the richest entertainment to his body. The disciples, who understood him literally, with surprise said one to another, Hath any man brought him ought to eat? so dull were they of understanding. But their Master soon corrected their mistake, saying unto them, My meat is to do the will of him that sent me, and to finish his work; this is my greatest satisfaction, to be engaged in the blessed work of seeking and saving that which was lost, for which great end I came into the world: and what was his delight, should be theirs, as the husbandman labours with satisfaction in the view of the approaching harvest. Say not ye, There are yet four months, and then cometh harvest? Does this joyous season please you in the prospect? Behold, an infinitely better is in view; I say unto you, Lift up your eyes, and look on the fields (where probably multitudes of the Samaritans now appeared in view), for they are white already to harvest; immortal souls are ready to be gathered into the gospel church; and therefore this is no time to eat and drink, but to rise and labour. And, for an inducement hereunto, he suggests the glorious recompense of reward, which would be the wages of their fidelity: He that reapeth, receiveth wages, and gathereth fruit unto life eternal; the wages of present comfort, increasing strength and success in his labours, and, if faithful unto death, life everlasting in the world to come: and this not only for himself, but for many of those among whom he ministers; the blessed effects of which will be, that both he that soweth, and he that reapeth, may rejoice together. The ministers who begin, and they who carry on the good work, will alike partake of the comforts of it. And herein is that proverbial saying true, One soweth and another reapeth: the apostles reaped what the prophets sowed; and, after their Master's resurrection, gathered a plenteous harvest of souls. I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours: the writings of the prophets, and the preaching of John, greatly facilitated their ministry and contributed to its success; and going forth with such advantages, they had peculiar encouragement, and double cause for their diligence. Note; (1.) Gospel ministers, like harvest-men, must labour diligently and cheerfully in the service of God, and of immortal souls. (2.) When the people appear eager and attentive to hear, it is a most powerful excitement to the minister, to preach with liveliness and zeal. (3.) Nothing will turn to so glorious an account in the day of God, as immortal souls gained to his kingdom through our ministry. (4.) The preachers of the gospel have different talents; some more adapted to break up the fallow ground, and sow the seed; others, to nourish up, and rear to maturity, the trees of righteousness: each are useful in their place, and, if faithful, will rejoice together at the last in the fruit of their joint labours.
5. Great was the effect of the woman's testimony concerning Christ. Many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did. She was indeed a weak instrument; but God can work by the most unlikely means. Persuaded of his prophetical character, and receiving him as the Messiah, they humbly besought him to favour them with his company for a while, that they might enjoy his holy instructions. Nor did he disdain their request, but abode with them two days, teaching them concerning the things that made for their everlasting peace. And so powerful was his ministry among them, that many more believed, because of his own word: not only those who believed in him on the woman's report, were confirmed in the faith; but those who had paid less regard to her, now felt the divine conviction of the Saviour's discourses, and said unto the woman, Now we believe, not because of thy saying, merely, but on the most unshaken authority of the word of Jesus himself; for we have heard him ourselves, and know, by the powerful energy of his word upon our consciences, that this is indeed the Christ, the so long promised and expected Saviour of the world; not of the Jews only, but of the Samaritans also, and of all the nations of the earth, who would receive his word of salvation. Note; (1.) The greatest fruit is often reaped where it was least expected. The Samaritans readily embraced that Saviour whom the Jews rejected. (2.) Christ is indeed the Saviour of the world; but we must believe in him, before we ourselves can be experimentally acquainted with his salvation.
4thly, Jesus made but a short visit to Sychar; he had other work to do, and therefore after two days he departed thence. Yet perhaps two more successful days passed not during his ministry; a gracious earnest of the success which his gospel should meet with in the heathen world.
1. Christ pursued his journey to Galilee, but went not to Nazareth; well knowing, as he had before observed and experienced, that a prophet hath no honour in his own country; those with whom we have been brought up from infancy, usually paying little respect to the person as their teacher, with whom they have been familiar, as their junior, their schoolfellow, or their companion.
2. The Galileans gladly received him, having seen his miracles at the feast of the passover; to celebrate which, distant as they were, they went up with the other Jews to Jerusalem. Note; They who love God's ordinances, will not grudge to go far to enjoy them, and never will have reason to regret their pains.
3. He visited, among other places, Cana, where his first miracle was wrought of turning the water into wine; and there another notable miracle is wrought by him, which is not recorded by any of the other evangelists.
[1.] The person who made application to him, was a nobleman; probably, one of Herod's courtiers, perhaps Chuza, (Luke 8:3.) or Manaen, (Acts 13:1.) and the patient was the nobleman's own son. Note; (1.) Greatness is no protection from disease, nor from any of the common calamities incident to humanity. (2.) Afflictions often drive those to Christ, who, otherwise, probably had never applied to him; and then indeed they are blessings in disguise.
[2.] His address was earnest, and bespoke his confidence in the power of Jesus. He came himself from Capernaum to Cana, to beg his help. The case was desperate, and past all other aid but his; for his child was at the point of death; and therefore he entreats him to hasten down without delay. He thought the presence of Jesus was needful to the cure, herein dishonourably limiting the holy One of Israel. Note; Our sins have reduced us all to the point of eternal death: unless Jesus save, we must inevitably perish.
[3.] Christ rebukes his confined notions of his almighty power, and the backwardness of the Jews in general to believe. The Samaritans believed as soon as he had preached among them; but they required repeated signs and wonders, not satisfied with those which they had already seen him work at Jerusalem, during the feast.
[4.] The nobleman renews his importunate request. Every moment of delay was, in his apprehension, imminently dangerous; for though he had faith in Christ, that he could cure his son if he was present with him; yet he seems to have no apprehension that he could heal at a distance, or, if the child was dead, restore him to life again.
[5.] Christ relieves him of his pain, saying, Go thy way; thy son liveth. Nothing more was needful to the cure: his word wrought as effectually at a distance, as if he had gone in person. He speaks, and it is done. O that we had but faith to trust him at all times!
[6.] The power which wrought the cure of the son, as effectually influenced the heart of the father; so that in full assurance of faith he departed, perfectly satisfied, that the word which Jesus had spoken was sure, and that he should find his son alive and well. He appeared thus a true son of Abraham, and none like him ever trusted the Lord, and was confounded.
[7.] His servants met him, as he returned, with the joyful news of his son's recovery; and on inquiring when the happy change took place, they told him, at the seventh hour the fever left him; not gradually, but in a moment he recovered; and the father immediately remembered that that was precisely the hour when Jesus had spoken to him.
[8.] The effect of this miracle was the conversion of himself and his family. Himself believed and his whole house. He had begun to believe before; now his faith was more confirmed in Jesus as the Messiah, and he became a professed disciple; while his household, who were eye-witnesses of the miracle, followed his example. Note; (1.) One word of Jesus spoken to the heart, brings salvation with it. (2.) When the master of the family sets the gracious example, it is often greatly influential to all his house.
Lastly, The evangelist remarks this as the second miracle which Jesus had wrought in Cana of Galilee. Thus by two or three witnesses he established the authority of his mission; and probably the quality of the patient made the cure to be the more observed. When persons of a superior rank submit to be saved by grace through faith, the change wrought on them engages more particular attention.