HEALING OF THE NOBLEMAN’S SON
John 4: 43-54
John opens the event of the
second sign in connection with the first sign by location. Both take place in
Cana of Galilee. Verses 43-44 are transitional in nature. John uses a proverb
to make the transition: “For Jesus
Himself testified that a prophet has no honor in his own country” (4:44).
This statement is found twice in the synoptic gospels (Matt13:57; Mark
6:4). There is a debate as to how John
uses this proverb. In Matthew and Mark it is used referring to his rejection at
Nazareth . Here
no such reference is given. It appears that this proverb may have been said by
Jesus on different occasions. This is reinforced by the absence of the
reference to his own “house” as in the
synoptic gospels. Therefore, the proverb in this verse cannot refer to Jesus’ rejection
by his hometown. John is borrowing this proverb which Jesus himself used and
applying it here to the situation. It does not seem to apply to his reception
in Samaria which
he just left. For two reasons: (1) Samaria
was not dishonoring him, and (2) it was not a part of his home country. The
question seems to be: Is John referring to Galilee or Judea ?
Bible students and scholars are somewhat divided as to which it refers. It does
not seem to be Galilee, for the context indicates that he was going back to Galilee because he was being dishonored. The text reads,
“He went forth from there into Galilee . For Jesus Himself testified that a prophet has
no honor in his own country” (4:43-44). There are two things that should be
pointed out in the text: First, for (gar) is a coordination conjunction
and is explanatory, that is it is giving additional information of why he is
going back to Galilee .[1]
Second, it is parenthetical, giving a general reason, not necessary a specific
one. It seems to reinforce the idea of John 1:11 of not being received by His
own. It is best to take this as a general reference to people of Judea , for it is specifically stated that “the Galileans received Him” (4:45). This
fits the belief/unbelief motif of John and sets up a contrast set up between
those of Galilee and those of Judea . This
motif leads us into the second sign: the healing of the Nobleman’s Son.
We are not to confuse this
Nobleman’s miracle with the Centurion’s in Matthew 8:5-13. Both have a lot of
similarities, but there are significant differences:[2]
(1) Location, this is in Cana, the Matthew miracle is in Capernaum . In Matthew it is a servant of a
Roman Gentile, which here the ethnic identity is unspecified by John. While
some think the nobleman is a Gentile, Morris brings out that nothing in the
story confirms that, and he appears to be included in the crowd of
miracle-seeking Jews.[3] In
Matthew the centurion asserts himself unworthy to have Jesus in his home; while
John the nobleman begs Jesus to go to his home. These are two difference
events.
John opens the miracle making the
connection with the first miracle in Cana
(John 4:46). Clearly the connection is geographical. In addition there are
rebukes in each event (Acts 2:4; 4:48). In both the action is simply to speak
the Word (2:5-8; 4:50). Keener suggests these connections: Both Mary and the
nobleman refuse to take no as an answer (cf. 2:3-5; 4:48-50). Both challenge
the people to a deeper faith.[4] Laney
says this miracle: “illustrates the
progress or development of faith from belief based on signs, to belief based on
the word of Jesus, culminating in belief based on the Person of Jesus”.[5]
As we look at this miracle we see
seven parts to the event:
The Sites—4:46
Jesus is in Cana, whereas the
father and son are in Capernaum .
Cana is in the high country about 14 miles from Capernaum ,
a coastal city on the Lake
of Galilee Capernaum
and returned to Cana we are not told, but that
is where he is. However, in Capernaum
is a certain ruler or nobleman and his ill son. The word for nobleman is basilikos, meaning literally a
royal, one of royal blood; it denotes a public functionary—civil or military.[6] It
is used also of a person who serves the king, a courtier or royal officer as
here in John. In this case it would be Herod Antipas, although not a king
(Tetrarch of Galilee), nevertheless he could be called King (e.g. Matthew 14;9,
Mark 6:14). He is in Capernaum
because it is the most important government center in the area. It acted as a
port of entry from Lake
Galilee
The Seeker—4:47
Upon hearing that Jesus was in Cana , the nobleman immediately leaves to seek out Jesus.
He does not wait or hesitate. He is seeking help and a healing for his son.
There is no time to waste because his son is at death’s door. He was thinking
two things: (1) Jesus had to come to Capernaum .
(2) Jesus had to be present to heal his son. Evidently, that Jesus could heal
his son without coming with him did not enter his mind. He is “imploring [Him] to come.” The word
imploring is the Greek word erotao,
a common word used in the NT 63 times that has a twofold connotation: (1)
asking in the sense inquiring or interrogate (Matt 21:24; Luke 20:3); (2)
asking in the sense of a strong request, begging, or beseeching (Matt. 15:23;
John 14:16), which is the sense here. It is in the imperfect tense meaning that
this was a continual request, speaking of his persistence (cf. Matt. 7:7). It
has been observed that the nobleman “sounds
as if he is approaching Jesus out of the desperation of need, but with little
thought as to who Jesus is.”[7]
The Sadden Lament—4:48
The imploring of this man led
Jesus to make the statement: “Unless you
[people see] signs and wonders,[8] you
[simply] will not believer.” Observe three things:
- This lament acts as a rebuke.
- This saying is a general lament concerning not simply this man, but the whole of the nation as seen from the use of the plural—you people. It is a lament over the condition of His people that seek His benefits, but not the acknowledgment of his person. It indicates that the nobleman was a Jew, not a Gentile, since he is included in the lament and rebuke.
- This is not only a lament, but a rebuke and summons
to the nation of
The Nobleman’s Stubbornness —4:49
The Nobleman insist; in his
stubbornness he pleads: “Sir, come down
before my child dies.” The word Sir is
the Greek word kyrie, and is
translated as Lord as well. It is a term of respect of various force. It has the
meaning Lord, master, or sir. It is used of Jesus in a number of occasions as
Lord (cf. Matt. 1:22; 1 Cor. 4:5). Michaels views this as a prayer and supports
the translation of Lord.[10] It
is a prayer of desperation as seen in the Greek tenses describes a crisis with
progress of illness.[11] Jesus
responds to this breath of prayer, “but
in such a way as immediately to elevate the faith to a higher degree.”[12]
The Spoken Word—4:50
In reply to the urgent request,
Jesus declares: “Go; your son lives.”
The statement is somewhat ambiguous, in that is does not directly speak of
healing. It speaks of the fact that the lad is alive. (A fact given three times
in the text, 4:50, 51, 53 for emphasis on the accomplishment of the healing). The NIV tries to take the ambiguity out by
translated the phrase “You may go. Your
son will live.” However, they are reading into the text what it does not
explicitly say. None-the-less, the nobleman “believes the word Jesus spoke to him and started off.” This has
striking resemblance to Elijah and the woman of Zarephath (cf. 1 Kings 17:23). The
Word was enough to invoke faith by the noblemen (cf. Rom. 10:17). The
perception of faith gives confidence that the saying of Jesus will happen and
the boy lives as a statement of healing. The nobleman had nothing to go on
except the ambiguous statement, but faith evidently saw it as a promise. Believing[13]
the word is the difference. Augustine is reported as saying: “Faith is to believe what you do not see—the
reward of faith is to see what you believe.” This sums up the experience of
this nobleman. He did not see the healing of his son because of the distance;
he simply believed the spoken word. That belief was rewarded by seeing his son
was healed.
Meeting his slaves—4:51-53
Upon returning to Capernaum , he met his
slaves on their way to him. They were coming to bring him good news about his
boy—“saying he was living” (4:51). The
statement is a declaration that the boy was healed. This act is both a
fulfillment of the Word of Jesus and a confirmation to the father to the power
of the Word. It was not bound by geographical distance. The healing is tied to
the Word by the verification as to time of the healing. It was at the “seventh hour[14] the
fever left him” (4:52). He knew that was the exact time Jesus spoke the
Word. The verb knew (4:53) is an
aorist indicating he just realized the pronouncement and the healing were at
the same time.[15] The
healing was instantaneous with the pronouncement. They are inseparable.
This is a restoration narrative.
The son is restored to heath. It is a restoration of life and to life. It is
seen physically and spiritually. The spiritual restoration is seen in the
statement—“he himself believed and his
who household.” John does not give the detail only the fact of restoration.
Significance of the Sign—4:54
John ends the report by noting it
was the “second sign that Jesus performed
when He had come out of Judea into Galilee .”
It is significant that both the first and second sign are said to be in Cana of
Galilee. It completes a literary device known as inclusion. This device
encloses similar material or topic. It brings the section to a full circle. The
first sign happened in Cana before he set out for Judea ,
bringing it full circle geographically. It also anticipates a new phase that
follows.
Other significant facts are:
·
It signifies the Lord’s graciousness and
compassion.
·
It signifies His power is unlimited in distance.
·
It signifies Jesus has the power to heal and
give life, both physical and spiritual.
·
It signifies the process of faith—from unbelief,
to faith in the Word, unto a growing faith, to spreading the faith.
[1] George R. Beasley-Murray,
WBC: JOHN [Dallas, Word, 1987], 73.
[2] Andreas J. Kostenberger, BECNT: JOHN, [Grand Rapids
[3] Leon Morris, NICNT: JOHN, [Grand Rapids
[4] Graig S. Keener, THE GOSPEL OF JOHN: A
COMMENTARY, Volume 1 [Peabody
MA
[5] J. Carl Laney: MOODY GOSPEL COMMENTARY: JOHN,
[Chicago, Moody Press, 1992], 100.
[6] Frederic Louis Godet, [Grand Rapids
[7] D.A. Carson, PNTC: JOHN, [Grand Rapids
[8] This is the only place in John the word wonder occurs and it is connected with
signs.
[9] Kostenberger, BECNT: JOHN, 171,
[10] Ramsey Michaels, NICNT: JOHN [Grand Rapids
[11] Merrill C. Tenny, EBC: JOHN, [Grand Rapids
[12] Godet, JOHN, 445.
[13] I am greatly saddened by the translation of
the NIV in this verse—“took Jesus at his
word.” Why they translate the word episteusen as “took” is beyond me, since
they translate it as believing in verse 48. To me this translation downplays
the element of faith.
[14] 1 o’clock in the afternoon
in Jewish time.
[15] Michaels, NICNT: JOHN, 282.
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