ACC ~ John 4 v43 - 54

OVERVIEW:

After two days in Samaria, the Samaritans believe; after many days in Galilee, Jesus’ home, the Galileans still need to be convinced (AUGUSTINE). He journeys to Galilee and Cana but avoids Capernaum, where he had previously spent much time, because a prophet has no honor in his own country since familiarity usually breeds contempt (CHRYSOSTOM). It seems that prophets are only honored when they are dead (ORIGEN). Jesus is welcomed with honor in Galilee (THEODORE), perhaps, because some of them had been in Jerusalem and witnessed Jesus’ cleansing of the temple (ORIGEN). The despised Samaritans and now the Galileans are the ones who welcome Jesus. Christ returns to Cana, rather than his own hometown, either to confirm by his presence the faith this miracle had produced (CHRYSOSTOM), or to make another attempt at their conversion, since after the first miracle only his disciples who were with him believed (AUGUSTINE). The nobleman who meets him there may have been an officer of Herod or of Caesar’s household who was commissioned in Judea (ORIGEN). He may also have been royalty or some other high rank, but he most likely is not the same person as the centurion identified in Matthew. Although Jesus rebukes the nobleman, he consents to perform the miracle—something he often did for the unbelieving, while using the tool of teaching for believers. We should not sit around, however, waiting for miracles that may or may not happen, but we should give thanks and glorify God even when healing does not take place (CHRYSOSTOM).

One might question why a man who seems to approach Jesus in good faith receives such harsh words, but his was a weak faith that needed to see Christ personally present in order to effect the miracle (GREGORY THE GREAT). We should not be too harsh in our judgment of this father, however, who, as fathers often are, was carried away by his love for his son (CHRYSOSTOM). Jesus does indeed help the man, but not because he was impressed with his wealth (GREGORY THE GREAT). He also helped this person who, despite the lack of understanding of what was needed, still believed as he went on his way (CYRIL, THEODORE). The servants who met him, an act that demonstrates his high rank (ORIGEN), tell him the details of the healing, which makes it obvious that it must have been Christ’s doing (CHRYSOSTOM). In the end, both father and son are healed (CYRIL OF ALEXANDRIA).

John records this as the second sign of Jesus, but the phrase itself is ambiguous and most likely refers to the fact that there were two signs performed in Galilee, the second occurring after he came from Judea to Galilee (ORIGEN).

4:43 | Jesus Left Samaria and Went to Galilee

THE RESULTS OF TWO DAYS IN SAMARIA VERSUS GALILEE

AUGUSTINE: Jesus left for Galilee, where he grew up. Why then does the Evangelist add immediately, “For Jesus himself testified that a prophet has no honor in his own country”? It was not because he had no honor in Samaria. Samaria, after all, was not his own country; Galilee was…. But it would have seemed that he had testified more to the truth of the Evangelist’s statement if he had remained in Samaria and stayed away from Galilee…. This is not the case, however. He stayed two days in Samaria, and the Samaritans believed in him; he stayed many more days in Galilee, and the Galileans did not believe in him. TRACTATES ON THE GOSPEL OF JOHN 16.1, 3. [1]

[1] NPNF 1 7:108**.

4:44 | A Prophet Has No Honor in His Own Country

FAMILIARITY BREEDS CONTEMPT

CHRYSOSTOM: We read below that his country was, I suppose, Capernaum. Now, to demonstrate how he received no honor there, listen to what he says: “And you, Capernaum, which are exalted to heaven, shall be brought down to hell.” [1] He calls Capernaum his own country because he lived there most of the time and taught there. But someone might ask, “Don’t we usually see many admired among their own people?” This may be so, but we should not make such judgments on the basis of a few instances, because it is also true that while some have been honored in their own country, many more have been honored outside it, since familiarity generally breeds contempt. HOMILIES ON THE GOSPEL OF JOHN 35.2. [2]

[1] Mt 11:23.

[2] NPNF 1 14:123**.

PROPHETS HONORED ONLY WHEN DEAD

ORIGEN: The country of the prophets, of course, was in Judea, and it is clear that they had had no honor among the Jews since they were stoned, sawn in two, tried and put to death by the sword. Because they were dishonored, they went about in sheepskins and goat skins, being in need, afflicted and ill-treated. [1] … The truth of the Savior’s statement is amazing. It is applicable not only to the holy prophets, who were dishonored by their fellow countrymen, and to our Lord himself, but also to those who have busied themselves in any field of learning and have been despised by their fellow citizens with the result that some of them, too, have been executed…. What has happened in the case of the prophets is most paradoxical indeed. While alive their fellow citizens dishonored them, but dead they respect them by building and adorning their tombs. [2] COMMENTARY ON THE GOSPEL OF JOHN 13.372, 376, 378. [3]

[1] See Heb 11:37.

[2] See Mt 23:29.

[3] FC 89:148-49; SC 222:238-42.

4:45 | The Galileans Welcomed Jesus

JESUS IS RECEIVED WITH HONOR IN GALILEE

THEODORE OF MOPSUESTIA: After he had spent two days there, he continued his journey into Galilee, as he had planned. Not only did he see this as an opportunity, but he also often said that a prophet has no honor in his homeland. He called Judea his homeland, which he had left for this very reason, that is, because obviously the Jews out of great envy wanted to persecute him in various ways. All that [the Evangelist] said about the Samaritans was clearly inserted into the plot of his narrative. Among other things, Samaria was not the homeland of the Messiah. Also, the words “has no honor” could not refer to the Samaritans because they believed in him and received him with great honor. However, the Galileans, the Evangelist says, received him with honor as well, since they knew and had seen those things done by him in Jerusalem. COMMENTARY ON JOHN 2.4.43-45. [1]

[1] CSCO 4 3:96.

CLEANSING THE TEMPLE PREPARED THE GALILEANS TO RECEIVE JESUS

ORIGEN: It is possible… that a Galilean happened to be in Jerusalem, where the temple of God is located, to celebrate the festival and saw everything that Jesus did there. He may have especially seen how he cast out all those selling cattle, sheep and doves, along with the sheep, the cattle, and the rest, with the scourge he made from cords. [1] For the feast in Jerusalem marks the beginning of the Galileans’ reception of the Son of God when he came to them. Otherwise, if they had not seen his deeds at the feast, they would not have received him. He also would not have visited them so eagerly, having left those who asked him “to remain with them,” [2] if the Galileans had not been previously prepared to receive him. COMMENTARY ON THE GOSPEL OF JOHN 13.387-88. [3]

[1] See Jn 2:15.

[2] See Jn 4:40.

[3] FC 89:151; SC 222:246-48.

THE FAITH OF THE SAMARITANS AND THE GALILEANS

CHRYSOSTOM: Do you see that the people who have the worst things spoken about them are the ones found most often coming to him? For one said, “Can any good thing come out of Nazareth?” [1] Another said, “Search and look, for out of Galilee arises no prophet.” [2] They said these things as an insult to him, because many people thought he was from Nazareth. They also reproached him with being a Samaritan; “You are a Samaritan,” said one, “and have a devil.” [3] Yet behold, both Samaritans and Galileans believe, to the shame of the Jews, and Samaritans are found better than Galileans, for the first received him through the words of the woman, the second received him when they had seen the miracles that he did. HOMILIES ON THE GOSPEL OF JOHN 35.2. [4]

[1] Jn 1:46.

[2] Jn 7:52.

[3] Jn 8:48.

[4] NPNF 1 14:123**. But see Augustine, who is not as positive about the Galilean reception.

4:46 | Jesus Went Again to Cana

CHRIST’S PRESENCE CONFIRMS THE EARLIER MIRACLE

CHRYSOSTOM: On a former occasion our Lord attended a marriage in Cana of Galilee. Now he goes there to convert the people and confirm by his presence the faith that his miracle had produced. He leaves his own country of Capernaum and goes to Cana as a self-invited guest this time, showing his preference for Cana as he tries to draw them closer to him. HOMILIES ON THE GOSPEL OF JOHN 35.2. [1]

[1] NPNF 1 14:123**.

A SECOND VISIT TO CONVERT CANA

AUGUSTINE: There [i.e., Cana], as John himself writes, “his disciples believed on him.” Though the house was crowded with guests, the only persons who believed in consequence of this great miracle [1] were his disciples. He therefore visits the city again [in order to try a second time to convert them]. TRACTATES ON THE GOSPEL OF JOHN 16.3. [2]

[1] Changing water into wine.

[2] NPNF 1 7:108**.

AN OFFICER OF HEROD’S?

ORIGEN: A guileless person will think that this royal officer was King Herod’s man; another, equally simple, will say that he was of Caesar’s household, performing some duty concerning Judea at the time. He is clearly not found to be a Jew. COMMENTARY ON THE GOSPEL OF JOHN 13.395. [1]

[1] FC 89:153**; SC 222:252.

MATTHEW’S CENTURION?

CHRYSOSTOM: This person certainly was of royal lineage or possessed some dignity from his office, which is why the title “noble” was attached to it. Some think that he is the same centurion who is mentioned in Matthew. [1] But it is clear that he is a different person from the fact that when Christ wanted to come to the centurion’s house in Matthew, the centurion there did not entreat him…. The official here in John brought Christ to his house, although he had received no promise of a cure…. And the centurion in Matthew met Jesus on his way from the mountain to Capernaum, whereas the official in John came to Jesus in Cana. Notice also that the Matthaean centurion’s servant was laid up with the palsy. The Johannine official’s son had a fever. HOMILIES ON THE GOSPEL OF JOHN 35.2. [2]

[1] Mt 8:5-15.

[2] NPNF 1 14:123-24**.

4:48 | Signs and Wonders

MIRACLES ARE FOR THE UNBELIEVING

CHRYSOSTOM: The fact that he came and asked for help was a mark of faith. He also believed Jesus’ words when he told him, “Go, your son lives,” since he indeed did go. Then why does he say this here? Is he contrasting him with the Samaritans, who believed without signs, or is he rebuking Capernaum in the person of this centurion who was from there?… But notice also how the centurion only believes when his servants inform him, not when Christ spoke to him. And so Jesus rebukes the state of mind the man had when he first came to him and spoke to him. In this way he also draws him along in his faith since he had not believed as strongly before the miracle took place…. The man says, “Sir, come down, or my child will die.” It is as if he were saying that Jesus could not raise his son after death, as though Jesus did not already know what state the child was in. It is for this reason that Christ rebukes him and touches his conscience, in order to show that his miracles were done principally for the sake of the soul. For here he heals the father who was sick in mind no less than the son in order to persuade us to listen to him, not because of his miracles but because of his teaching. Miracles are not for the faithful but for the unbelieving and for people who are not as knowledgeable about the faith. HOMILIES ON THE GOSPEL OF JOHN 35.2. [1]

[1] NPNF 1 14:124**.

DO NOT WAIT FOR MIRACLES

CHRYSOSTOM: So what are we taught by these things? We are taught not to wait for miracles or to seek promises of the power of God. I see a lot of people, even now, who become more pious when, during the sufferings of a child or the sickness of a wife, they see any sign of relief. And yet, even if their child or wife did not obtain that relief, they still should persist in giving thanks and in glorifying God. Because right-minded servants and those who love their Master as they ought should run to him not only when they are pardoned but also when chastised. For this too also shows the tender care of God, since “those whom the Lord loves he also chastens.” [1] HOMILIES ON THE GOSPEL OF JOHN 35.3. [2]

[1] Heb 12:6.

[2] NPNF 1 14:125**.

WHY SUCH HARSH WORDS?

GREGORY THE GREAT: I see only one thing that I need to explain to you: why the one who had come for a cure heard the words “Unless you see signs and portents, you do not believe.” The one who was seeking a cure for his son surely believed; he would not be seeking a cure from one he did not believe could do it.

Why, then, did he hear the words “Unless you see signs and portents, you do not believe,” when he believed before he saw the sign? But recall what he was asking, and you will see that his faith was in doubt. He asked Jesus earnestly to come down and heal his son. He was asking for the physical presence of the Lord, who is nowhere absent in his spirit. He had little faith in one he thought could not heal unless he was physically present. If he had believed completely, he would have known that there was no place where God was not present. He was considerably distrustful, then, since it was not the Lord’s greatness he esteemed but his physical presence. He sought a cure for his son even though his faith was in doubt, since he believed that the one he had approached had the power to cure, and yet he thought he was not with his dying son. But the Lord whom he asked to come revealed that he was not absent from the place he was invited to. He who created everything by his will performed the cure by his command alone. FORTY GOSPEL HOMILIES 28. [1]

[1] CS 123:221-22.

4:49 | Come Down, or My Child Will Die

FATHERS OFTEN CARRIED AWAY BY THEIR LOVE

CHRYSOSTOM: Christ rebukes the state of mind in which the father had come to him and spoken to him as he did because, before the miracle, the father’s faith was not that strong. The fact that he came and entreated Jesus was nothing special, for parents often are so carried away by their affection that they consult not only those physicians they depend on, but even people they do not depend on at all. This is because they do not want to leave any possibility unexplored…. But if he had any strong reliance on Christ, he would not have hesitated to go to Jesus in Judea when his child was at the point of death. HOMILIES ON THE GOSPEL OF JOHN 35.2. [1]

[1] NPNF 1 14:124**.

4:50 | Your Son Lives

WEALTH NEITHER IMPRESSED NOR DETERRED JESUS

GREGORY THE GREAT: In this matter we must pay careful attention to what we have learned from the testimony of another Evangelist. A centurion came to the Lord saying, “Sir, my servant is lying at home paralyzed and in great pain.” Jesus immediately answered him, “I myself will come and heal him.” [1] Why is it that when the ruler asked him to come to his son, he refused to go there in person, but he promised to go in person to the servant, when the centurion had not asked him to do so? He did not condescend to be physically present to the ruler’s son but did hurry to the side of the centurion’s servant.

Why was this, except to check our pride? We do not respect in people their nature, made in God’s image, but their riches and reputation. When we consider what is important about them we scarcely regard what they are inwardly. We pay attention to what is physically displeasing about them and neglect to consider what they are. Our Redeemer, to show us that the things human beings regard highly are displeasing to the saints and that we are not to be displeased by what humans consider displeasing, refused to go to the ruler’s son but was ready to go to the centurion’s servant….

You see that one came from heaven who was not reluctant to hurry to a servant on earth, and yet we who are of the earth refuse to be humbled on earth. FORTY GOSPEL HOMILIES 28. [2]

[1] Mt 8:6-7.

[2] CS 123:222-23.

CHRIST DOES NOT REJECT US IN OUR LACK OF UNDERSTANDING

CYRIL OF ALEXANDRIA: The nobleman believed that Jesus needed to come [to his son to heal him]. But Christ does not reject our lack of apprehension; rather, as God, he helps even the stumbling. What the man then should have been admired for doing is what Jesus teaches him even when he does not end up doing it. In this way Jesus is revealed both as the teacher of the most lovely things and the giver of good things in prayer. For, in “Go your way,” there is faith. In “your son lives” there is the fulfillment of his longings, granted with both a generosity and an authority befitting to God. COMMENTARY ON THE GOSPEL OF JOHN 2.5. [1]

[1] LF 43:233-34**.

THE NOBLEMAN’S FAITH STILL IMPERFECT

THEODORE OF MOPSUESTIA: By writing here “believed,” the Evangelist does not intend that he believed completely and perfectly, but means that he accepted the word without hesitation and hoped for something excellent from [Jesus]…. The events that follow show clearly that the royal official had come to Christ with an imperfect faith. When he was going down, his slaves met him and reported to him his son’s recovery. He did not come back to give thanks for the miracle but asked at what time the child had recovered. When he had ascertained that it was the same hour in which the Lord had promised him the healing of the child, “Then he himself believed, along with his whole household.” COMMENTARY ON JOHN 2.4.46-48. [1]

[1] CSCO 4 3:97.

4:51 | Good News of the Son’s Healing

SERVANTS MEETING HIM IMPLIES HIGH RANK

ORIGEN: His dignity appears in the fact that his servants have already come to meet him while he is going down, to tell him that his child lives, for “servants” are mentioned in the plural. COMMENTARY ON THE GOSPEL OF JOHN 13.396. [1]

[1] FC 89:153-54*; SC 222:252.

THE MIRACLE IS OBVIOUSLY CHRIST’S DOING

CHRYSOSTOM: Do you see how obvious the miracle was? It was not in a simple or ordinary way that the child was freed from danger, but all at once. In this way, what took place was seen to be Christ’s doing and not the work of nature. For when he had reached the very gates of death—as his father demonstrated by saying, “Come down before my child dies”—he was all at once freed from the disease. This fact roused the servants as well, for they came to meet him not only perhaps to announce what had happened but also to prevent Christ from coming since he was no longer needed. HOMILIES ON THE GOSPEL OF JOHN 35.3. [1]

[1] NPNF 1 14:125**.

TWO ARE HEALED

CYRIL OF ALEXANDRIA: The one command of the Savior heals two souls. In the official, the Savior’s command brings about unexpected faith even as it also rescues the child from bodily death. It is difficult to say which one is healed first. Both, I suppose, are healed simultaneously. The disease left at the command of the Savior. The official’s servants meet him and tell him of the healing of the child. This shows at the same time the swiftness of the divine commands and how wisely Christ ordered all of this. They speedily confirmed the hope of their master, who was weak in faith…. When the official learned that the sick child’s recovery coincided exactly with Jesus’ command, he is saved with “his whole house.” He attributes the power of the miracle to the Savior Christ, and he is brought to a firmer faith. COMMENTARY ON THE GOSPEL OF JOHN 2.5. [1]

[1] LF 43:234**.

4:54 | The Second Sign Jesus Did

AMBIGUOUS SAYING

ORIGEN: The saying is ambiguous. On the one hand it means something like this: In coming from Judea into Galilee Jesus has performed two signs. The second sign is the one concerning the royal official’s son. On the other hand it could mean something like this: While there are two signs that Jesus performed in Galilee, he did the second after he came from Judea to Galilee. The latter is the meaning to be accepted as correct. For Jesus has not performed the first sign since he came from Judea into Galilee (the first sign changing of the water into wine), which occurred the day after Andrew, Simon Peter’s brother, asked where Jesus was staying and remained with the Lord about the tenth hour of the day. [1] For it is written, “On the following day he wished to depart into Galilee, and he found Philip.” [2] COMMENTARY ON THE GOSPEL OF JOHN 13.434-35. [3]

[1] Jn 1:38-40.

[2] Jn 1:43.

[3] FC 89:160-61; SC 222:270.