mh_parser/scraps/John_4_43-John_4_54.html

<p>In these verses we have,</p>
<p class="tab-1">I. Christ’s <i>coming</i> into Galilee, <a class="bibleref" title="John.4.43" href="/passage/?search=John.4.43">John 4:43</a>. Though he was as welcome among the Samaritans as he could be any where, and had better success, yet <i>after two days</i> he left them, not so much because they were Samaritans, and he would not confirm those in their prejudices against him who said, <i>He is a Samaritan</i> (<a class="bibleref" title="John.8.48" href="/passage/?search=John.8.48">John 8:48</a>), but because <i>he must preach to other cities</i>, <a class="bibleref" title="Luke.4.43" href="/passage/?search=Luke.4.43">Luke 4:43</a>. <i>He went into Galilee</i>, for there he spent much of his time. Now see here,</p>
<p class="tab-1">1. Whither Christ went; into Galilee, into the country of Galilee, but not to Nazareth, which was strictly <i>his own</i> country. He went among the villages, but declined going to Nazareth, the head city, for a reason here given, which <i>Jesus himself testified</i>, who knew the temper of his countrymen, the hearts of all men, and the experiences of all prophets, and it is this, That <i>a prophet has no honour in his own country</i>. Note, (1.) Prophets ought to have honour, because God has put honour upon them and we do or may receive benefit by them. (2.) The honour due to the Lord’s prophets has very often been denied them, and contempt put upon them. (3.) This <i>due</i> honour is more frequently denied them <i>in their own country</i>; see <a class="bibleref" title="Luke.4.24,Matt.13.57" href="/passage/?search=Luke.4.24,Matt.13.57"><span class="bibleref" title="Luke.4.24">Luke 4:24</span>; <span class="bibleref" title="Matt.13.57">Matt. 13:57</span></a>. Not that it is universally true (no rule but has some exceptions), but it holds for the most part. Joseph, when he began to be a prophet, was most hated by his brethren; David was disdained by his brother (<a class="bibleref" title="1Sam.17.28" href="/passage/?search=1Sam.17.28">1 Sam. 17:28</a>); Jeremiah was maligned by the men of Anathoth (<a class="bibleref" title="Jer.11.21" href="/passage/?search=Jer.11.21">Jer. 11:21</a>), Paul by his countrymen the Jews; and Christ’s near kinsmen spoke most slightly of him, <a class="bibleref" title="John.7.5" href="/passage/?search=John.7.5">John 7:5</a>. Men’s pride and envy make them scorn to be instructed by those who once were their school-fellows and play-fellows. Desire of novelty, and of that which is far-fetched and dear-bought, and seems to drop out of the sky to them, makes them despise those persons and things which they have been long used to and know the rise of. (4.) It is a great discouragement to a minister to go among a people who have no value for him or his labours. Christ would not go to Nazareth, because he knew how little respect he should have there. (5.) It is just with God to deny his gospel to those that despise the ministers of it. They that mock the messengers forfeit the benefit of the message. <a class="bibleref" title="Matt.21.35,Matt.21.41" href="/passage/?search=Matt.21.35,Matt.21.41"><span class="bibleref" title="Matt.21.35">Matt. 21:35</span>, <span class="bibleref" title="Matt.21.41">41</span></a>.</p>
<p class="tab-1">2. What entertainment he met with among the Galileans in the country (<a class="bibleref" title="John.4.45" href="/passage/?search=John.4.45">John 4:45</a>): They <i>received him</i>, bade him welcome, and cheerfully attended on his doctrine. Christ and his gospel are not sent in vain; if they have not honour with <i>some</i>, they shall have with <i>others</i>. Now the reason given why these Galileans were so ready to receive Christ is because they had seen <i>the miracles he did at Jerusalem</i>, <a class="bibleref" title="John.4.45" href="/passage/?search=John.4.45">John 4:45</a>. Observe, (1.) They went up to Jerusalem at the feast, the feast of the passover. The Galileans lay very remote from Jerusalem, and their way thither lay through the country of the Samaritans, which was troublesome for a Jew to pass through, worse than Baca’s valley of old; yet, in obedience to God’s command, they <i>went up to the feast</i>, and there they became acquainted with Christ. Note, They that are diligent and constant in attending on public ordinances some time or other meet with more spiritual benefit than they expect. (2.) At Jerusalem they <i>saw</i> Christ’s miracles, which recommended him and his doctrine very much to their faith and affections. The miracles were wrought for the benefit of those at Jerusalem; yet the Galileans who were accidentally there got more advantage by them than they did for whom they were chiefly designed. Thus the word preached to a <i>mixed multitude</i> may perhaps edify <i>occasional</i> hearers more than the constant auditory.</p>
<p class="tab-1">3. What city he went to. When he would go to a city, he chose to go to Cana of Galilee, <i>where he had made the water wine</i> (<a class="bibleref" title="John.4.46" href="/passage/?search=John.4.46">John 4:46</a>); thither he went, to see if there were any good fruits of that miracle remaining; and, if there were, to confirm their faith, and water what he had planted. The evangelist mentions this miracle here to teach us to keep in remembrance what we <i>have seen</i> of the works of Christ.</p>
<p class="tab-1">II. His <i>curing</i> the <i>nobleman’s son</i> that was sick of a fever. This story is not recorded by any other of the evangelists; it comes in <a class="bibleref" title="Matt.4.23" href="/passage/?search=Matt.4.23">Matt. 4:23</a>.</p>
<p class="tab-1">Observe, 1. Who the <i>petitioner</i> was, and who the <i>patient</i>: the petitioner was a <i>nobleman</i>; the patient was his son: <i>There was a certain nobleman. Regulus</i> (so the Latin), a <i>little king</i>; so called, either for the largeness of his estate, or the extent of his power, or the royalties that belonged to his manor. Some understand it as denoting his <i>preferment</i>—he was a courtier in some office about the king; others as denoting his <i>party</i>—he was an Herodian, a royalist, a prerogative-man, one that espoused the interests of the Herods, father and son; perhaps it was Chuza, Herod’s steward (<a class="bibleref" title="Luke.8.3" href="/passage/?search=Luke.8.3">Luke 8:3</a>), or Manaen, Herod’s foster-brother, <a class="bibleref" title="Acts.13.1" href="/passage/?search=Acts.13.1">Acts 13:1</a>. There were saints in Caesar’s household. The father a nobleman, and yet the son sick; for dignities and titles of honour will be no security to persons and families from the assaults of sickness and death. It was fifteen miles from Capernaum where this nobleman lived to Cana, where Christ now was; yet this affliction in his family sent him so far to Christ.</p>
<p class="tab-1">2. How the petitioner made <i>his application</i> to the physician. Having heard that <i>Jesus was come out of</i> Judea to Galilee, and finding that he did not come towards Capernaum, but turned off towards the other side of the country, he <i>went to him</i> himself, and <i>besought him to come and heal his son</i>, <a class="bibleref" title="John.4.47" href="/passage/?search=John.4.47">John 4:47</a>. See here, (1.) His <i>tender affection</i> to his son, that when he was sick he would spare no pains to get help for him. (2.) His <i>great respect</i> to our Lord Jesus, that he would come himself to wait upon him, when he might have sent a servant; and that he <i>besought him</i>, when, as a man in authority, some would think he might have ordered his attendance. The greatest men, when they come to God, must become beggars, and sue <i>sub forma pauperis—as paupers</i>. As to the errand he came upon, we may observe a mixture in <i>his faith</i>. [1.] There was <i>sincerity</i> in it; he did believe that Christ could heal his son, though his disease was dangerous. It is probable he had physicians to him, who had given him over; but he believed that Christ could cure him when the case seemed deplorable. [2.] Yet there was <i>infirmity</i> in his faith; he believed that Christ could heal his son, but, as it should seem, he thought he could not heal him at a distance, and therefore he besought him that he would <i>come down</i> and heal him, expecting, as Naaman did, that he would come and <i>strike his hand</i> over the patient, as if he could not cure him but by a <i>physical contact</i>. Thus we are apt to <i>limit the Holy One of Israel</i>, and to stint him to our forms. The centurion, a Gentile, a soldier, was so strong in faith as to say, <i>Lord, I am not worthy that thou shouldest come under my roof</i>, <a class="bibleref" title="Matt.8.8" href="/passage/?search=Matt.8.8">Matt. 8:8</a>. This nobleman, a Jew, must have Christ to come down, though it was a good day’s journey, and despairs of a cure unless he come down, as if he must teach Christ how to work. We are encouraged to <i>pray</i>, but we are not allowed to prescribe: Lord, heal me; but, whether with a word or a touch, <i>thy will be done</i>.</p>
<p class="tab-1">3. The gentle rebuke he met with in this address (<a class="bibleref" title="John.4.48" href="/passage/?search=John.4.48">John 4:48</a>): <i>Jesus said to him</i>, “I see how it is; <i>except you see signs and wonders, you will not believe</i>, as the Samaritans did, though they saw no signs and wonders, and therefore I must work miracles among you.” Though he was a <i>nobleman</i>, and now in <i>grief</i> about his son, and had shown great respect to Christ in coming so far to him, yet Christ gives him a reproof. Men’s dignity in the world shall not exempt them from the rebukes of the word or providence; for Christ reproves not <i>after the hearing of his ears</i>, but <i>with equity</i>, <a class="bibleref" title="Isa.11.3,Isa.11.4" href="/passage/?search=Isa.11.3,Isa.11.4"><span class="bibleref" title="Isa.11.3">Isa. 11:3</span>, <span class="bibleref" title="Isa.11.4">4</span></a>. Observe, Christ first shows him his sin and weakness, to prepare him for mercy, and then grants his request. Those whom Christ intends to honour with his <i>favours</i> he first <i>humbles</i> with his <i>frowns</i>. The <i>Comforter</i> shall first <i>convince</i>. Herod longed to see some miracle (<a class="bibleref" title="Luke.23.8" href="/passage/?search=Luke.23.8">Luke 23:8</a>), and this courtier was of the same mind, and the generality of the people too. Now that which is blamed is, (1.) That, whereas they had heard by credible and incontestable report of the miracles he had wrought in other places, they would not believe except they saw them with their own eyes, <a class="bibleref" title="Luke.4.23" href="/passage/?search=Luke.4.23">Luke 4:23</a>. They must be <i>honoured</i>, and they must be <i>humoured</i>, or they will not be <i>convinced</i>. Their country must be graced, and their curiosity gratified, with signs and wonders, or else, though the doctrine of Christ be sufficiently proved by miracles wrought elsewhere, they <i>will not believe</i>. Like Thomas, they will yield to no method of conviction but what they shall prescribe. (2.) That, whereas they had seen divers miracles, the evidence of which they could not gainsay, but which sufficiently proved Christ to be a teacher come from God, and should now have applied themselves to him for instruction in his doctrine, which by its native excellency would have <i>gently led them on</i>, in believing, to a spiritual perfection, instead of this they would go no further in believing than they were <i>driven</i> by signs and wonders. The <i>spiritual</i> power of the word did not <i>affect them</i>, did not <i>attract</i> them, but only the <i>sensible</i> power of miracles, which were <i>for those</i> who believe not, while <i>prophesying</i> was for <i>those that believe</i>, <a class="bibleref" title="1Cor.14.22" href="/passage/?search=1Cor.14.22">1 Cor. 14:22</a>. Those that admire <i>miracles</i> only, and <i>despise prophesying</i>, rank themselves with unbelievers.</p>
<p class="tab-1">4. His continued importunity in his address (<a class="bibleref" title="John.4.49" href="/passage/?search=John.4.49">John 4:49</a>): <i>Sir, come down ere my child die</i>. <b><i>Kyrie</i></b>—<i>Lord</i>; so it should be rendered. In this reply of his we have, (1.) Something that was commendable: he took the reproof patiently; he spoke to Christ respectfully. Though he was one of those that wore soft clothing, yet he could bear reproof. It is none of the privileges of peerage to be above the reproofs of the word of Christ; but it is a sign of a good temper and disposition in men, especially in great men, when they can be told of their faults and not be angry. And, as he did not take the reproof for an affront, so he did not take it for a denial, but still prosecuted his request, and continued to wrestle till he prevailed. Nay, he might argue thus: “If Christ heal <i>my soul</i>, surely he will heal <i>my son</i>; if he cure <i>my</i> unbelief, he will cure <i>his</i> fever.” This is the method Christ takes, first to work <i>upon</i> us, and then to work <i>for</i> us; and there is hope if we find him entering upon this method. (2.) Something that was blameworthy, that was his infirmity; for, [1.] He seems to take no notice of the reproof Christ gave him, says nothing to it, by way either of confession or of excuse, for he is so wholly taken up with concern about his child that he can mind nothing else. Note, The sorrow of the world is a great prejudice to our profiting by the word of Christ. Inordinate care and grief are thorns that choke the good seed; see <a class="bibleref" title="Exod.6.9" href="/passage/?search=Exod.6.9">Exod. 6:9</a>. [2.] He still discovered the weakness of his faith in the power of Christ. <i>First</i>, He must have Christ to come down, thinking that else he could do the child no kindness. It is hard to persuade ourselves that distance of time and place are no obstructions to the knowledge and power of our Lord Jesus; yet so it is: he sees afar off, for his word, the word of his power, <i>runs very swiftly. Secondly</i>, He believes that Christ could heal a <i>sick</i> child, but not that he could raise a <i>dead</i> child, and therefore, “O <i>come down, ere my child die</i>,” as if then it would be too late; whereas Christ has the same power over death that he has over bodily diseases. He forgot that Elijah and Elisha had raised dead children; and is Christ’s power inferior to theirs? Observe what haste he is in: <i>Come down, ere my child die</i>; as if there were danger of Christ’s slipping his time. <i>He that believeth does not make haste</i>, but refers himself to Christ. “Lord, what and when and how thou pleasest.” </p>
<p class="tab-1">5. The answer of peace which Christ gave to his request at last (<a class="bibleref" title="John.4.50" href="/passage/?search=John.4.50">John 4:50</a>): <i>Go thy way, thy son liveth</i>. Christ here gives us an instance, (1.) Of his <i>power</i>, that he not only could heal, but could heal with so much ease, without the trouble of a visit. Here is nothing <i>said</i>, nothing <i>done</i>, nothing <i>ordered</i> to be done, and yet the cure wrought: <i>Thy son liveth</i>. The healing beams of the Sun of righteousness dispense benign influences from one end of heaven to another, and <i>there is nothing hid from the heat thereof</i>. Though Christ is now in heaven, and his church on earth, he can <i>send from above</i>. This nobleman would have Christ <i>come down and heal his son</i>; Christ will heal his son, and not <i>come down</i>. And thus the cure is the sooner wrought, the nobleman’s mistake rectified, and his faith confirmed; so that the thing was better done in Christ’s way. When he denies what we ask, he gives what is much more to our advantage; we ask for ease, he gives patience. Observe, His power was exerted by his word. In saying, <i>Thy son lives</i>, he showed that he has <i>life in himself</i>, and power to <i>quicken whom he will</i>. Christ’s saying, <i>Thy soul lives</i>, makes it alive. (2.) Of his <i>pity</i>; he observed the nobleman to be <i>in pain</i> about his son, and his natural affection discovered itself in that word, <i>Ere my child</i>, my dear child, die; and therefore Christ dropped the reproof, and gave him assurance of the recovery of his child; for he knows how a father <i>pities his children</i>.</p>
<p class="tab-1">6. The nobleman’s belief of the word of Christ: He <i>believed</i>, and <i>went away</i>. Though Christ did not gratify him so far as to go down with him, he is satisfied with the method Christ took, and reckons he has gained his point. How quickly, how easily, is that which is lacking in our faith perfected by the word and power of Christ. Now he <i>sees no sign or wonder</i>, and yet <i>believes</i> the wonder done. (1.) Christ said, <i>Thy son liveth</i>, and the man <i>believed</i> him; not only believed the omniscience of Christ, that he <i>knew</i> the child had recovered, but the omnipotence of Christ, that the cure was <i>effected</i> by his word. He left him <i>dying</i>; yet, when Christ said, <i>He lives</i>, like the father of the faithful, <i>against hope he believed in hope</i>, and <i>staggered not through unbelief</i>. (2.) Christ said, <i>Go thy way</i>; and, as an evidence of the sincerity of his faith, he <i>went his way</i>, and gave neither Christ nor himself any further disturbance. He did not press Christ to come down, did not say, “If he do recover, yet a visit will be acceptable;” no, he seems no further solicitous, but, like Hannah, he goes his way, and his countenance is <i>no more sad</i>. As one entirely satisfied, he made no great haste home; did not hurry home that night, but returned leisurely, as one that was perfectly easy in his own mind.</p>
<p class="tab-1">7. The further confirmation of his faith, by comparing notes with his servants at his return. (1.) His servants met him with the agreeable news of the child’s recovery, <a class="bibleref" title="John.4.51" href="/passage/?search=John.4.51">John 4:51</a>. Probably they met him not far from his own house, and, knowing what their master’s cares were, they were willing as soon as they could to make him easy. David’s servants were loth to tell him when the child was dead. Christ said, <i>Thy son liveth</i>; and now the servants say the same. Good news will meet those that hope in God’s word. (2.) He enquired what hour the child began to recover (<a class="bibleref" title="John.4.52" href="/passage/?search=John.4.52">John 4:52</a>); not as if he doubted the influence of Christ’s word upon the child’s recovery, but he was desirous to have his faith confirmed, that he might be able to satisfy any to whom he should mention the miracle; for it was a material circumstance. Note, [1.] It is good to furnish ourselves with all the corroborating proofs and evidences that may be, to strengthen our faith in the word of Christ, that it may grow up to <i>a full assurance. Show me a token for good</i>. [2.] The diligent comparison of the works of Christ with his word will be of great use to us for the confirming of our faith. This was the course the nobleman took: <i>He enquired of the servants the hour when he began to amend</i>; and they told him, <i>Yesterday at the seventh hour</i> (at one o’clock in the afternoon, or, as some think this evangelist reckons, at seven o’clock at night) the <i>fever left him</i>; not only he began to amend, but he was perfectly well on a sudden; so <i>the father knew that it was at the same hour</i> when Jesus said to him, <i>Thy son liveth</i>. As the word of God, well-studied, will help us to understand his providences, so the providence of God, well observed, will help us to understand his word; for God is every day <i>fulfilling the scripture</i>. Two things would help to confirm his faith:—<i>First</i>, That the child’s recovery was <i>sudden</i> and not <i>gradual</i>. They name the precise time to an hour: <i>Yesterday</i>, not <i>about</i>, but <i>at</i> the seventh hour, <i>the fever left him</i>; not it <i>abated</i>, or began to <i>decrease</i>, but it <i>left him</i> in an instant. The word of Christ did not work like physic, which must have time to operate, and produce the effect, and perhaps <i>cures by expectation</i> only; no, with Christ it was <i>dictum factum—he spoke and it was done</i>; not, He spoke and it was <i>set a doing. Secondly</i>, That it was just at the same time that Christ spoke to him: <i>at that very hour</i>. The synchronisms and coincidents of events add very much to the beauty and harmony of Providence. Observe the <i>time</i>, and the <i>thing</i> itself will be more illustrious, for every thing is beautiful <i>in its time</i>; at the very time when it is <i>promised</i>, as Israel’s deliverance (<a class="bibleref" title="Exod.12.41" href="/passage/?search=Exod.12.41">Exod. 12:41</a>); at the very time when it is <i>prayed for</i>, as Peter’s deliverance, <a class="bibleref" title="Acts.12.12" href="/passage/?search=Acts.12.12">Acts 12:12</a>. In men’s works, distance of place is the delay of time and the retarding of business; but it is not so in the works of Christ. The pardon, and peace, and comfort, and spiritual healing, which he speaks in heaven, are, if he pleases, at the same time effected and wrought in the souls of believers; and, when these two come to be <i>compared</i> in the great day, Christ will be <i>glorified in his saints, and admired in all them that believe</i>.</p>
<p class="tab-1">8. The <i>happy effect and issue of this</i>. The bringing of the cure to the family brought salvation to it. (1.) The nobleman <i>himself believed</i>. He had before <i>believed</i> the word of Christ, with reference to this particular occasion; but now he <i>believed in Christ</i> as the Messiah promised, and became one of his disciples. Thus the <i>particular</i> experience of the power and efficacy of <i>one</i> word of Christ may be a happy means to introduce and settle the whole authority of Christ’s dominion in the soul. Christ has many ways of gaining the heart, and by the grant of a <i>temporal</i> mercy may make way for <i>better</i> things. (2.) His <i>whole house</i> believed likewise. [1.] Because of the <i>interest</i> they all had in the miracle, which preserved the <i>blossom</i> and <i>hopes</i> of the family; this affected them all, and endeared Christ to them, and recommended him to their best thoughts. [2.] Because of the <i>influence</i> the master of the family had upon them <i>all</i>. A master of a family cannot give faith to those under his charge, nor <i>force</i> them to believe, but he may be instrumental to remove <i>external prejudices</i>, which obstruct the operation of the evidence, and then the work is more than half done. <i>Abraham</i> was famous for this (<a class="bibleref" title="Gen.18.19" href="/passage/?search=Gen.18.19">Gen. 18:19</a>), and Joshua, <a class="bibleref" title="Josh.24.15" href="/passage/?search=Josh.24.15">24:15</a>. This was a <i>nobleman</i>, and probably he had a <i>great household</i>; but, when he comes into Christ’s school, he brings them all along with him. What a blessed change was here in this house, occasioned by the sickness of the child! This should reconcile us to afflictions; we know not what good may follow from them. Probably, the conversion of this <i>nobleman</i> and his family at Capernaum might induce Christ to come afterwards, and settle at Capernaum, as his head-quarters in Galilee. When great men receive the gospel, they may be instrumental to bring it to the places where they live.</p>
<p class="tab-1">9. Here is the evangelist’s remark upon this cure (<a class="bibleref" title="John.4.54" href="/passage/?search=John.4.54">John 4:54</a>); <i>This is the second miracle</i>, referring to <a class="bibleref" title="John.2.11" href="/passage/?search=John.2.11">John 2:11</a>; where the turning of water into wine is said to be the first; that was soon after his first return out of Judea, this soon after his second. In Judea he had wrought many miracles, <a class="bibleref" title="John.3.2,John.4.45" href="/passage/?search=John.3.2,John.4.45"><span class="bibleref" title="John.3.2">John 3:2</span>; <span class="bibleref" title="John.4.45">4:45</span></a>. They had the first offer; but, being driven thence, he wrought miracles in Galilee. Somewhere or other Christ will find a welcome. People may, if they please, shut the sun out of <i>their own houses</i>, but they cannot shut it <i>out of the world</i>. This is noted to be the <i>second</i> miracle, 1. To remind us of the first, wrought in the same place some months before. <i>Fresh</i> mercies should revive the remembrance of former mercies, as former mercies should encourage our hopes of further mercies. Christ keeps account of his favours, whether we do or no. 2. To let us know that <i>this</i> cure was <i>before</i> those many cures which the other evangelists mention to be wrought in Galilee, <a class="bibleref" title="Matt.4.23,Mark.1.34,Luke.4.40" href="/passage/?search=Matt.4.23,Mark.1.34,Luke.4.40"><span class="bibleref" title="Matt.4.23">Matt. 4:23</span>; <span class="bibleref" title="Mark.1.34">Mark 1:34</span>; <span class="bibleref" title="Luke.4.40">Luke 4:40</span></a>. Probably, the patient being a person of quality, the cure was the more talked of and sent him crowds of patients; when this nobleman applied himself to Christ, multitudes followed. What abundance of good may great men do, if they be good men!</p>