The Nobleman's Son Restored.
46 So Jesus came again into Cana of Galilee, where he made the water
wine. And there was a certain nobleman, whose son was sick at Capernaum.
47 When he heard that Jesus was come out of Judæa into Galilee, he
went unto him, and besought him that he would come down, and heal his son:
for he was at the point of death. 48 Then said Jesus unto him, Except ye
see signs and wonders, ye will not believe. 49 The nobleman saith unto
him, Sir, come down ere my child die. 50 Jesus saith unto him, Go thy way;
thy son liveth. And the man believed the word that Jesus had spoken unto
him, and he went his way. 51 And as he was now going down, his servants
met him, and told him, saying, Thy son liveth. 52 Then enquired he of them
the hour when he began to amend. And they said unto him, Yesterday at the
seventh hour the fever left him. 53 So the father knew that it was at the
same hour, in the which Jesus said unto him, Thy son liveth: and himself
believed, and his whole house. 54 This is again the second miracle that
Jesus did, when he was come out of Judæa into Galilee.
In these verses we have,...
I 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 (v. 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 Matt. iv.
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 (Luke
viii. 3), or Manæn, Herod's foster-brother, Acts xiii. 1. There were
saints in Cæsar'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, v. 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, Matt. viii. 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 (v. 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. xi. 3,
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 (Luke xxiii. 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, Luke iv.
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, 1 Cor. xiv. 22. Those
that admire miracles only, and despise prophesying, rank themselves with
unbelievers.
4. His continued importunity in his address (v. 49): Sir, come down
ere my child die. Kyrie--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 Exod. vi. 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 (v.
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, v. 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 (v. 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
(Exod. xii. 41); at the very time when it is prayed for, as Peter's deliverance,
Acts xii. 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. xviii. 19), and Joshua, ch. xxiv. 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 (v. 54); This is the
second miracle, referring to ch. ii. 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,
ch. iii. 2; iv. 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, Matt. iv. 23; Mark i. 34; Luke iv. 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!