Now after two days, he departed thence, and went into Galilee.

“(tom. xvii. c. 54) The country of the prophets was Judæa, and every one knows how little honour they received from the Jews, as we read, Whom of the prophets have not your fathers persecuted? (Mat. 23) One cannot but wonder at the truth of this saying, exemplified not only in the contempt cast upon the holy prophets and our Lord Himself, but also in the case of other teachers of wisdom who have been despised by their fellow-citizens and put to deathc.”

“(Hom. xxxv. 1) Or consider this the reason that He went, not to Capernaum, but to Galilee and Cana, as appears below, His country being, I think, Capernaum. As He did not obtain honour there, hear what He says; And thou, Capernaum, which art exalted unto heaven, shall be brought down to hell. (Mat. 11:23) He calls it His own country, because He had most resided here.”

“Having set forth the conversion of the Gentiles by the way of teaching, here is set forth their conversion by the way of a miracle: hence the Evangelist introduces a certain miracle performed by Christ, concerning which, first, the place is set down; second, the miracle is described, at the words "and there was a certain ruler," etc.; third, the effect of the miracle is set down, at the words "the father therefore knew," etc. Concerning the first, he does two things. First, he designates the general place of the miracle, namely the homeland; second, the specific place, at "he came therefore again into Cana of Galilee." Concerning the first, he does two things. First, he designates the general place of the miracle; second, he suggests how Christ was received there, at "when therefore he had come into Galilee." Concerning the first, he does two things. First, he designates the general place; second, he assigns the reason, at "for Jesus himself gave testimony," etc. He says therefore first: I say that Jesus remained among the Samaritans for two days, and after two days he departed from there, that is, from Samaria, and went away into Galilee, where he had been brought up: by which it is signified that at the end of the age, when the Gentiles have been confirmed in faith and truth, he will return to the Jews to be converted, according to that word of Romans 11:25: "until the full number of the Gentiles should enter in, and so all Israel would be saved." And he assigns the reason, saying: "for Jesus himself gave testimony, that a prophet has no honor in his own country." Here a doubt arises: one indeed concerning the meaning of the text; the other concerning its continuity. Concerning the meaning of the text, indeed, there is doubt, because what is said here does not seem to be true, namely that a prophet has no honor in his own country: for some prophets are read to have been honored in their own land. But, according to Chrysostom, it is answered to this, that the Lord here speaks according to what happens in the majority of cases. Hence although it may have an instance in some single case, it ought not for this reason be reckoned false, for in natural matters and in moral matters, a rule that is verified in the majority of cases is true; and if in some particular case it is otherwise, it is not reckoned false. But this saying of the Lord was true of the majority of the prophets, because in the Old Testament scarcely any of the prophets is found who did not suffer persecution from his own tribesmen, according to that word of Acts 7:52: "Which of the prophets have not your fathers persecuted?" And Matthew 23:37: "Jerusalem, Jerusalem, you who kill the prophets, and stone those who are sent to you." This word of the Lord is also verified not only in the prophets among the Jews, but also, as Origen says, in many cases among the Gentiles, because they were held in contempt by their own citizens, and brought to death: for habitual association with men, and excessive familiarity, diminishes reverence, and gives rise to contempt. And therefore those whom we have more familiarly, we are accustomed to revere less, and those whom we cannot have familiarly, we esteem more. The contrary of this happens with God: for the more one becomes familiar with God through love and contemplation, the more, esteeming him more excellent, one reveres him, and esteems oneself the lesser: Job 42:5: "With the hearing of the ear I have heard you, but now my eye sees you: therefore I reprehend myself, and do penance in dust and ashes." And the reason for this is that, since man is of a weak and fragile nature, when he associates for a long time with another, he comes to know certain weaknesses in him, and from this his reverence toward him is diminished. But since God is immensely perfect, the more a man advances in knowledge of him, the more he admires the excellence of his perfection, and from this reveres him the more. But was Christ a prophet? It seems not, because prophecy implies enigmatic knowledge. Numbers 12:6: "If there be among you a prophet of the Lord, I will appear to him in a vision." But Christ did not have enigmatic knowledge. But that he was a prophet is clear from what is said in Deuteronomy 18:15: "The Lord will raise up a prophet from among your brethren and of your nation like me; him you shall hear": which is expounded of Christ. I answer that it must be said that a prophet has a twofold office: namely, of vision, 1 Kings 9:9: "He who is now called a prophet, was formerly called a seer"; likewise of annunciation, and as to this Christ was a prophet, because he announced the truth about God; below, John 18:37: "For this I was born, and for this I came into the world, that I might give testimony to the truth." But as to the first, it must be known that Christ was at once a wayfarer and a comprehensor. A wayfarer indeed, as to the passibility of human nature, and all things pertaining to it; but a comprehensor as to the union of the divinity, according to which he enjoyed God most perfectly. But in the vision of prophecy there are two things: namely, the intellectual light of the mind; and as to this he did not have the character of prophecy, because he did not have a deficient light, but that of a comprehensor. Likewise there is there an imaginative vision; and as to this he had a likeness with the prophets, inasmuch as he was a wayfarer, and could form various things in his imagination. Concerning the continuity there is doubt: for the Evangelist does not seem rightly to connect what he says—"but after two days Jesus went away into Galilee"—with what is said: "for he himself gave testimony," etc. For it seems that he did not go into Galilee, because Jesus himself gave testimony that a prophet has no honor in his own country. For if he was without honor there, it seems there would be reason that he should not go there. To this, in one way Augustine responds, saying that the Evangelist said this in answering a question that might be raised: why did he go there, when he had stayed a long time in Galilee, and the Galileans had not been converted to him; while the Samaritans were converted in two days? As if he were to say: although they had not been converted, nevertheless he went there because he himself gave testimony that a prophet has no honor in his own country. In another way Chrysostom answers thus: after two days he departed from there, and went away—not into Capernaum, which was his own country on account of his continual dwelling there, while Bethlehem was so on account of his origin, and Nazareth on account of his upbringing. He did not therefore go into Capernaum; hence in Matthew 11:23 he reproaches them with this, saying: "And you, Capernaum, shall you be exalted even to heaven? You shall descend even to hell." But he went into Cana of Galilee. And here he assigns the reason, that they were ill-disposed toward him. And this is what he says: "for Jesus himself gave testimony, that a prophet has no honor in his own country." But did Christ seek glory from men? It seems not, because below, John 8:50, he says: "I do not seek my own glory." I answer that it must be said that God alone is he who seeks his own glory without fault. But man ought not to seek his own glory from men, but the glory of God. But Christ sought, insofar as he was God, fittingly his own glory, and insofar as he was man, the glory of God in himself. Consequently, when he says "when therefore he had come into Galilee," etc., he shows that Christ was received honorably by the Galileans more than before, when he says: "when therefore Jesus had come into Galilee, the Galileans received him honorably." And the reason for this is, because they had seen all the things he had done at Jerusalem on the feast day: for they too had come to the feast day, according to what was commanded in the Law. But against this is the fact that above we do not read that Christ performed any miracle at Jerusalem. I answer that it must be said, according to Origen, that the Jews reckoned it the greatest miracle that Christ, with such authority, expelled the buyers and sellers from the temple. Or it must be said that perhaps he performed there many miracles which were not written down, according to that word below, John 21:25: "Many other signs indeed Jesus did (...) which are not written in this book." Mystically, however, by this an example is given to us, that if we wish to receive Christ Jesus within us, we must go up to Jerusalem on the feast day; that is, to seize the quiet of the mind, and to see the particular things which Jesus accomplishes there. Isaiah 33:20: "Look upon Zion, the city of our solemnity"; Psalm 142:5: "I meditated on all your works." Note, however, that according as men were lower in the order of dignity, they were better with respect to God. But the Jews were more dignified than the Galileans; below, chapter 7:52: "Search the Scriptures, for a prophet does not arise from Galilee." But the Galileans were more dignified than the Samaritans; above, in the same Gospel: "The Jews do not associate with Samaritans." But conversely the Samaritans were better than the Galileans, because more of them believed in Christ in two days and without a miracle, than of the Galileans in many days, and even with the miracle of the wine: for none believed in him except his disciples. But the Jews were worse than the Galileans themselves; for none of them had believed, except perhaps Nicodemus. Consequently he says: "he came therefore again into Cana of Galilee": which, according to Chrysostom, is set down as a conclusion of what has gone before; as if he were to say: because he was not honored in Capernaum, therefore he was unwilling to go there, where he was dishonored. But he was bound to go into Cana of Galilee: for the first time he had been invited to a wedding, but now he comes again, not invited. He makes mention, however, of the twofold coming to Cana, in order to show their hardness: for in the first miracle, namely that of the wine, only his disciples believed in him; but in the second, only the ruler, and his whole household. But the Samaritans believed at the word alone. Mystically, however, by the twofold coming to Cana, a twofold effect of the Word of God upon the mind is signified. For first it gladdens: because, as is said in Matthew 13:20, "they receive the word with joy." And this is signified in the miracle of the wine, which "gladdens the heart of man," as is said in Psalm 103. Second, it heals; Wisdom 16:12: "Neither herb nor poultice healed them, but your word, O Lord, which heals all things." And this is signified in the healing of the sick man. Likewise by this a twofold coming of the Son of God is signified. Namely, the first, which was of gentleness, unto gladdening; Isaiah 12:6: "Exult and praise, O dwelling of Zion, for great in your midst is the Holy One of Israel." Hence also the angel said to the shepherds, Luke 2:10: "I announce to you great joy, because today a savior is born to you." And this is signified by the wine. His second coming into the world will be one of majesty, when he will come to take away our infirmities and penalties, and to conform us to the body of his glory; and this is signified in the healing of the sick man.”

“In these verses we have, I. Christ's coming into Galilee, Joh 4:43. Though he was as welcome among the Samaritans as he could be any where, and had better success, yet after two days he left them, not so much because they were Samaritans, and he would not confirm those in their prejudices against him who said, He is a Samaritan (Joh 8:48), but because he must preach to other cities, Luk 4:43. He went into Galilee, for there he spent much of his time. Now see here, 1. Whither Christ went; into Galilee, into the country of Galilee, but not to Nazareth, which was strictly his own country. He went among the villages, but declined going to Nazareth, the head city, for a reason here given, which Jesus himself testified, who knew the temper of his countrymen, the hearts of all men, and the experiences of all prophets, and it is this, That a prophet has no honour in his own country. 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 due honour is more frequently denied them in their own country; see Luk 4:24; Mat 13:57. 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 (Sa1 17:28); Jeremiah was maligned by the men of Anathoth (Jer 11:21), Paul by his countrymen the Jews; and Christ's near kinsmen spoke most slightly of him, Joh 7:5. 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. Mat 21:35, Mat 21:41. 2. What entertainment he met with among the Galileans in the country (Joh 4:45): They received him, bade him welcome, and cheerfully attended on his doctrine. Christ and his gospel are not sent in vain; if they have not honour with some, they shall have with others. Now the reason given why these Galileans were so ready to receive Christ is because they had seen the miracles he did at Jerusalem, Joh 4:45. 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 went up to the feast, 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 saw 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 mixed multitude may perhaps edify occasional hearers more than the constant auditory. 3. What city he went to. When he would go to a city, he chose to go to Cana of Galilee, where he had made the water wine (Joh 4:46); 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 have seen of the works of Christ. II. His curing the nobleman's son that was sick of a fever. This story is not recorded by any other of the evangelists; it comes in Mat 4:23. Observe, 1. Who the petitioner was, and who the patient: the petitioner was a nobleman; the patient was his son: There was a certain nobleman. Regulus (so the Latin), a little king; 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 preferment - he was a courtier in some office about the king; others as denoting his party - 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 (Luk 8:3), or Manaen, Herod's foster-brother, Act 13:1. 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. 2. How the petitioner made his application to the physician. Having heard that Jesus was come out of Judea to Galilee, and finding that he did not come towards Capernaum, but turned off towards the other side of the country, he went to him himself, and besought him to come and heal his son, Joh 4:47. See here, (1.) His tender affection to his son, that when he was sick he would spare no pains to get help for him. (2.) His great respect to our Lord Jesus, that he would come himself to wait upon him, when he might have sent a servant; and that he besought him, 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 sub forma pauperis - as paupers. As to the errand he came upon, we may observe a mixture in his faith. [1.] There was sincerity 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 infirmity 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 come down and heal him, expecting, as Naaman did, that he would come and strike his hand over the patient, as if he could not cure him but by a physical contact. Thus we are apt to limit the Holy One of Israel, and to stint him to our forms. The centurion, a Gentile, a soldier, was so strong in faith as to say, Lord, I am not worthy that thou shouldest come under my roof, Mat 8:8. 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 pray, but we are not allowed to prescribe: Lord, heal me; but, whether with a word or a touch, thy will be done. 3. The gentle rebuke he met with in this address (Joh 4:48): Jesus said to him, "I see how it is; except you see signs and wonders, you will not believe, as the Samaritans did, though they saw no signs and wonders, and therefore I must work miracles among you." Though he was a nobleman, and now in grief 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 after the hearing of his ears, but with equity, Isa 11:3, Isa 11:4. 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 favours he first humbles with his frowns. The Comforter shall first convince. Herod longed to see some miracle (Luk 23:8), 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, Luk 4:23. They must be honoured, and they must be humoured, or they will not be convinced. 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 will not believe. 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 gently led them on, in believing, to a spiritual perfection, instead of this they would go no further in believing than they were driven by signs and wonders. The spiritual power of the word did not affect them, did not attract them, but only the sensible power of miracles, which were for those who believe not, while prophesying was for those that believe, Co1 14:22. Those that admire miracles only, and despise prophesying, rank themselves with unbelievers. 4. His continued importunity in his address (Joh 4:49): Sir, come down ere my child die. Kurie - Lord; 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 my soul, surely he will heal my son; if he cure my unbelief, he will cure his fever." This is the method Christ takes, first to work upon us, and then to work for 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 Exo 6:9. [2.] He still discovered the weakness of his faith in the power of Christ. First, 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, runs very swiftly. Secondly, He believes that Christ could heal a sick child, but not that he could raise a dead child, and therefore, "O come down, ere my child die," 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: Come down, ere my child die; as if there were danger of Christ's slipping his time. He that believeth does not make haste, but refers himself to Christ. "Lord, what and when and how thou pleasest." 5. The answer of peace which Christ gave to his request at last (Joh 4:50): Go thy way, thy son liveth. Christ here gives us an instance, (1.) Of his power, that he not only could heal, but could heal with so much ease, without the trouble of a visit. Here is nothing said, nothing done, nothing ordered to be done, and yet the cure wrought: Thy son liveth. The healing beams of the Sun of righteousness dispense benign influences from one end of heaven to another, and there is nothing hid from the heat thereof. Though Christ is now in heaven, and his church on earth, he can send from above. This nobleman would have Christ come down and heal his son; Christ will heal his son, and not come down. 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, Thy son lives, he showed that he has life in himself, and power to quicken whom he will. Christ's saying, Thy soul lives, makes it alive. (2.) Of his pity; he observed the nobleman to be in pain about his son, and his natural affection discovered itself in that word, Ere my child, 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 pities his children. 6. The nobleman's belief of the word of Christ: He believed, and went away. 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 sees no sign or wonder, and yet believes the wonder done. (1.) Christ said, Thy son liveth, and the man believed him; not only believed the omniscience of Christ, that he knew the child had recovered, but the omnipotence of Christ, that the cure was effected by his word. He left him dying; yet, when Christ said, He lives, like the father of the faithful, against hope he believed in hope, and staggered not through unbelief. (2.) Christ said, Go thy way; and, as an evidence of the sincerity of his faith, he went his way, 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 no more sad. 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. 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, Joh 4:51. 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, Thy son liveth; 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 (Joh 4:52); 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 a full assurance. Show me a token for good. [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: He enquired of the servants the hour when he began to amend; and they told him, Yesterday at the seventh hour (at one o'clock in the afternoon, or, as some think this evangelist reckons, at seven o'clock at night) the fever left him; not only he began to amend, but he was perfectly well on a sudden; so the father knew that it was at the same hour when Jesus said to him, Thy son liveth. 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 fulfilling the scripture. Two things would help to confirm his faith: - First, That the child's recovery was sudden and not gradual. They name the precise time to an hour: Yesterday, not about, but at the seventh hour, the fever left him; not it abated, or began to decrease, but it left him in an instant. The word of Christ did not work like physic, which must have time to operate, and produce the effect, and perhaps cures by expectation only; no, with Christ it was dictum factum - he spoke and it was done; not, He spoke and it was set a doing. Secondly, That it was just at the same time that Christ spoke to him: at that very hour. The synchronisms and coincidents of events add very much to the beauty and harmony of Providence. Observe the time, and the thing itself will be more illustrious, for every thing is beautiful in its time; at the very time when it is promised, as Israel's deliverance (Exo 12:41); at the very time when it is prayed for, as Peter's deliverance, Act 12:12. 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 compared in the great day, Christ will be glorified in his saints, and admired in all them that believe. 8. The happy effect and issue of this. The bringing of the cure to the family brought salvation to it. (1.) The nobleman himself believed. He had before believed the word of Christ, with reference to this particular occasion; but now he believed in Christ as the Messiah promised, and became one of his disciples. Thus the particular experience of the power and efficacy of one 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 temporal mercy may make way for better things. (2.) His whole house believed likewise. [1.] Because of the interest they all had in the miracle, which preserved the blossom and hopes of the family; this affected them all, and endeared Christ to them, and recommended him to their best thoughts. [2.] Because of the influence the master of the family had upon them all. A master of a family cannot give faith to those under his charge, nor force them to believe, but he may be instrumental to remove external prejudices, which obstruct the operation of the evidence, and then the work is more than half done. Abraham was famous for this (Gen 18:19), and Joshua, Jos 24:15. This was a nobleman, and probably he had a great household; 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 nobleman 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. 9. Here is the evangelist's remark upon this cure (Joh 4:54); This is the second miracle, referring to Joh 2:11, 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, Joh 3:2; Joh 4:45. 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 their own houses, but they cannot shut it out of the world. This is noted to be the second miracle, 1. To remind us of the first, wrought in the same place some months before. Fresh 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 this cure was before those many cures which the other evangelists mention to be wrought in Galilee, Mat 4:23; Mar 1:34; Luk 4:40. 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!”

“Went into Galilee - Bishop Pearce thinks that some words have been lost from the end of this verse, which may be supplied thus: Went into Galilee, but not to Nazareth; for Jesus himself had declared, etc. In Mat 13:57; Mar 6:4, and Luk 4:24, which are the only texts where Jesus is said to have declared this, he always spake of Nazareth only, and not of Galilee in general, a country where he lived for the most part, and wrought the greatest number of his miracles, and made the most converts.”