Chapter 4

1 Christ talketh with a woman of Samaria, and revealeth himself unto her. 27 His disciples marvel. 31 He declareth to them his zeal to God’s glory. 39 Many Samaritans believe on him. 43 He departeth into Galilee, and healeth the ruler’s son that lay sick at Capernaum.

1. The Lord. [The Samaritan Woman, John 4:1–42. See Judean Ministry from First Passover A.D. 28; The Duration of Christ’s Ministry, Opening of the Galilean Ministry, The Ministry of Our Lord.] Textual evidence is divided (cf. p. 146) between this and the reading “Jesus.”

Pharisees had heard. The Pharisees took advantage of the jealousy of John’s disciples, occasioned by Jesus’ increasing popularity, in the hope of creating dissension between John and Jesus, and thereby crippling the efforts of both. See on ch. 3:25.

More disciples. See on ch. 3:26, 30. Obviously, John was still preaching and baptizing, and had not yet been imprisoned.

2. Jesus himself. By personally accepting baptism at the hands of John, Jesus had approved the rite, declaring, “Thus it becometh us to fulfil all righteousness” (Matt. 3:15). Furthermore, Jesus’ disciples performed the rite under His direction (John 3:22; 4:1). We are not told why Jesus Himself did not baptize. It may have been His purpose to avoid creating in the minds of any the idea that they possessed superior authority in the church because they had been baptized by Christ personally. Compare the dissension over the respective merits of baptism by Jesus and by the disciples (see on chs. 3:22; 4:1–3). The next mention of baptism is in connection with the gospel commission of Matt. 28:19, 20. Jesus may have discontinued the rite for a time because of the conflict occasioned by it.

3. He left Judжa. This was about the month of December, a.d. 28, or January, a.d. 29. The reason for this temporary withdrawal from Judea was to avoid useless conflict with the Pharisees on the one hand, and with John and his disciples on the other. The decision to leave Judea was prompted, not by fear, but by prudence (cf. Matt. 10:23). For a discussion of the chronological setting of this withdrawal from Judea see Additional Note on Luke 4; Opening of the Galilean Ministry.

Again into Galilee. For the previous visit to Galilee see ch. 2:1–12.

4. Through Samaria. The direct route to Galilee lay through Samaria. However, because of animosity between the Jews and the Samaritans, Galilean pilgrims journeying to Jerusalem for the great national festivals preferred the more circuitous route through the Jordan valley (see Luke 9:51, 52; see on ch. 2:42). At this time Samaria and Judea were a single political unit administered by a Roman procurator, Pontius Pilate (see pp. 45, 67; Palestine During the Ministry of Jesus; Palestine Under the Herodians). Concerning the Samaritans see Vol. III, p. 69; Vol. V, pp. 18, 45; see on 2 Kings 17:23–34.

5. Sychar. Probably the modern ФAskar. The designation “city” is commonly used in the Gospels of small towns as well as larger cities.

Parcel of ground. See Gen. 33:19; 48:22; Joshua 24:32.

6. Jacob’s well. This well is situated about ten minutes’ walk below the village of ФAskar, on the road to Jerusalem. No site connected with the life of Jesus is more certainly identified than this well, which still provides water for a monastery garden at the foot of Mt. Gerizim. Numerous springs in the region make it seem strange that anyone should go to the trouble of digging a well. But Jacob was a stranger in the land and may have dug the well in order to avoid an argument over water rights (cf. Gen. 26:17–22).

Being wearied. Jesus and the disciples had probably been on the road since dawn, and may have traveled 15 or 20 mi. (24 or 32 km.). John often mentions the emotions and physical limitations of Jesus as a man among men (see chs. 1:14; 11:3, 33, 35, 38; 12:27; 13:21; 19:28; see on ch. 4:7). Jesus never performed a miracle to satisfy His personal needs or to mitigate His own physical pangs of thirst or hunger (see on Matt. 4:3, 6).

On the well. That is, on the curbstone of the well.

The sixth hour. It is not certain what system of time reckoning John used (cf. chs. 1:39; 4:52; 19:14). Generally, however, it is thought that “the sixth hour” would be noon (see DA 183). Had it been evening, Jesus would probably have accompanied the disciples to Sychar or continued on to Shechem, a short distance beyond, to find lodging for the night. Also, morning and evening were the usual times for drawing water, and there would no doubt have been others at the well.

7. A woman of Samaria. That is, a woman of the Samaritan stock (see on v. 4), not a woman from the city of Samaria, which was more than two hours distant.

Give me to drink. It is comforting to know that Jesus experienced such things as thirst, hunger, weariness, and pain, even as we do (see on v. 6). He became one with us in order to succor us in whatever circumstance may arise (see on ch. 1:14).

The process of winning the woman of Samaria deserves the most careful study on the part of all who set out to win others to Christ. There were four main stages in this process: (1) The awakening of a desire for something better, vs. 7–15. (2) The awakening of a conviction of personal need, vs. 16–20. (3) The call for a decision to acknowledge Jesus as the Messiah, vs. 21–26. (4) The stimulus to action appropriate to the decision, vs. 28–30, 39–42. For comment on the detailed steps in each of these four stages of the process see on vs. 7, 16, 21, 28.

Jesus gained the woman’s attention with the request, “Give me to drink.” Her response is evident in the question of v. 9, “How is it …?” Having thus secured her undivided attention, Jesus aroused her interest by the offer of “living water” (v. 10). Her reaction appears in the question as to “whence” He obtained such water (v. 11) and whether He professed to be “greater” than Jacob, who had dug the well (v. 12). From attention and interest, Jesus led her on to desire the “living water,” declaring that those who drink it will “never thirst” (v. 14). She responded with the request, “Sir, give me this water” (v. 15), even though she had little conception, as yet, of what she was asking for.

8. The city. That is, Sychar, about 2/3 mi. farther on the road toward Shechem.

Meat. Gr. tropheµ, “food,” “nourishment” (see on Matt. 3:4).

9. How is it? Racial hatred kept Jew and Samaritan so far apart that both avoided social contact, if at all possible. For the origin of the Samaritans see on 2 Kings 17:23–29. For the origin of the antipathy between the Jews and the Samaritans see Vol. III, p. 69; see on Ezra 4:1–3, 17–23; Neh. 2:10; 4:1, 2. For a contemporary account of trouble between the Jews and the Samaritans see Josephus Antiquities xx. 6. 2.

Jews have no dealings. This appears to be an explanatory comment added by John for the benefit of his non-Jewish readers, not a statement made by the woman to Jesus. However, textual evidence may be cited (cf. p. 146) for the omission of the clause. Jesus’ request startled the woman; what could be more strange than such a request coming from a Jew?

10. The gift of God. That is, Jesus Himself, as the following clause makes clear. He appears to be no more than a weary, thirsty traveler, but there is more to the offer of “living water” than the woman yet comprehends. Strange as Jesus’ request seemed on the surface, there was something even more mysterious. The significant fact about Jesus was not that He was a Jew, but that He was, and is, “the gift of God” (see John 3:16; 2 Cor. 9:15).

Who it is. Jesus is about to introduce Himself to the woman as the Messiah (see vs. 25, 26), and here tactfully leads her on to see that His proposal involves more than appears on the surface. Jesus implied, “You can satisfy my physical thirst, but I can satisfy the thirst of your soul.”

Living water. Gr. hudoµr zoµn, “fresh water,” “flowing water,” or “life[-giving] water” (cf. Eze. 47:9). Jesus here refers to Himself (see John 7:37; cf. ch. 6:27, 51). The prophet Jeremiah spoke of the Lord as “the fountain of living waters” (chs. 2:13; 17:13; cf. Isa. 12:3; Rev. 22:1). The woman thought Jesus referred to spring water, in contrast with the comparatively stale water of the well. But if Jesus had access to literal “living water,” why would He have asked her for a drink?

11. Sir. Gr. kurios, “lord,” “sir,” here in the latter sense, as a title of respect. Something in the voice and manner of Jesus impressed the woman, and her nonchalant “thou, being a Jew” (v. 9) now changes to a form of address reflecting respect.

From whence? The woman still thinks that Jesus speaks of literal water. But obviously He does not refer to this well—which was 100 or more feet deep—for He has no equipment for drawing its water.

12. Art thou greater? The word “thou” is emphatic. Whom does Jesus make Himself out to be? Compare ch. 8:53.

Our father Jacob. The Samaritans claimed descent from Jacob through Joseph, and looked to Jacob as their “father” in somewhat the same way that the Jews looked to Abraham (see ch. 8:33). The spot where Jesus and the woman stood had been assigned to the descendants of Joseph (Joshua 24:32).

14. Whosoever drinketh. Literally, “whoever shall drink [once].” One drink of the “living water” Jesus has to offer will provide permanent satisfaction for thirsty souls (see on ch. 7:38).

I shall give. The word “I” is emphatic, and draws a sharp contrast between the “living water” and that from Jacob’s well.

Never thirst. Literally, “shall not [ou] not [meµ] thirst into the ages [eis ton aioµna].” In English the three expressions ou, meµ, and eis ton aioµna are all combined into the one word “never.” The Greek is far more emphatic than the English translation indicates. The expression eis ton aioµna is translated “for ever” in ch. 6:51, 58; and “never” in chs. 8:51, 52; 10:28; 11:26. For the Greek word aioµn see on Matt. 13:39.

In him a well. The figurative nature of the “living water” Jesus offered the woman is now fully apparent. This water satisfies the thirst of the soul for better things than this life has to offer.

Into everlasting life. Gr. eis zoµeµn aioµnion (see on ch. 3:16). For aioµnios, “everlasting,” see on Matt. 25:41. The result of drinking the “living water” (see on John 4:10) is a life that never ends.

15. Give me this water. Dimly aware at last of what Jesus has to offer her, the woman responds eagerly to the promises of v. 14, that if she drinks of the “living water,” she will “never thirst” and will indeed receive “everlasting life.” However, she still links the offer of “living water” with literal water, thinking that once she has obtained the “living water” she will no longer need to make the daily trip to Jacob’s Well. Perhaps she thinks that the “living water” is for herself alone, and that she will still need to draw water for her “husband” (see v. 16). But, as Jesus hastens to explain, this “living water” concerns her husband as well as herself.

16. Call thy husband. Having now fully awakened desire for the “living water” (v. 15), Jesus abruptly changes the topic of conversation. His objective in vs. 16–20 is to awaken within the woman a conviction of desperate need for this water (see on v. 7). This He does by focusing attention on the secrets of her life. She is not yet ready to receive the “living water” for which she so casually asks (v. 15). First, there are stagnant waters of sin to be removed. The old life of sin must die before the new life of righteousness can begin; the two cannot exist side by side (cf. James 3:11, 12).

But the woman parries Jesus’ insight into her life, denying that she has a husband. She prefers not to discuss private affairs with a stranger. Jesus acknowledges the accuracy of her statement (v. 17), but gives evidence that He knows far more about her than she has been willing to reveal (v. 18). Thus He convinces her that He is a prophet (see on v. 10) and that she is a great sinner. She cleverly parries the closer thrust by turning the conversation from herself back to Jesus (v. 19), and then to a general argument about religion (v. 20). Like every soul convicted of error or sin, she seeks to escape.

Attempts to divert conversation from unwelcome truth to moot or inconsequential religious topics are evidence of conviction that a change will be required in patterns of thought and life. Desperate efforts are put forth to evade the truth or to find reasons for ignoring or rejecting it. What is needed, however, is not a clarification of the points brought up for argument. Jesus wasted no time discussing either His status as a “prophet” or the matter of where to worship. Instead, He simply directed the woman’s attention (1) to the spirit of true worship, and (2) to Himself as the Christ. These are the very points needed to bring men to a decision today (see on v. 21).

17. I have no husband. This is the woman’s first attempt to keep the secrets of her life concealed (see on v. 16).

18. Five husbands. Jesus now lays her past life completely bare, giving evidence that to Him the secrets of her life are an open book (see on ch. 1:48). She is a sinful woman, sorely in need of the “living water” He generously offers her.

19. Thou art a prophet. The woman evades a discussion of her own life by changing the subject of conversation to a line of thought that has no personal implications. If she can involve Jesus in a religious dispute, it will spare her the embarrassment of confessing the dark deeds of her own past.

20. This mountain. That is, Mt. Gerizim, at whose foot lay Sychar and Jacob’s Well. The Samaritans had erected a temple on Gerizim about 432 b.c. but this had lain in ruins since its destruction by John Hyrcanus about 129 b.c. (see p. 33). For comment on the Samaritans and their religion see pp. 18, 45.

Men ought to worship. To this woman, as to most Jews and Samaritans, religion consisted essentially in the forms connected with worship. She did not yet realize that “true worshippers” are those who “worship the Father in spirit and in truth” (v. 23).

21. Woman, believe me. This is the only NT use of the emphatic expression “believe me.” Compare the solemn affirmation, “verily, verily” (see on ch. 1:51). Jesus solemnly appeals to the woman to forget the forms of worship and the traditional controversy between Jew and Samaritan as to where these forms should be practiced.

The hour cometh. See v. 23.

Ye. In Greek the word is plural, thus including all Samaritans who truly worship God.

Neither in this mountain. The worship of God would not be restricted to any particular locality—Judea, Samaria, or elsewhere.

Having awakened in the woman a desire for “living water,” whatever it might be, and a conviction of her personal need for it, Jesus now proceeds to guide her to the point of decision (vs. 21–27). He brings her wandering thoughts to a focus by defining true religion (vs. 21–23), extends to her an invitation to become a true worshiper (vs. 23, 24), and then leads her to the point of decision by identifying Himself as the Messiah (v. 26), and thus as one who speaks with spiritual authority. He completely disarmed her prejudice and foiled her attempt to evade the issue by making it clear that He did not share the religious bias that separated the Jews from the Samaritans. Both might become “true worshippers.” Eventually there is to be but one “fold” (ch. 10:16). She responds by an honest declaration of faith in the Messianic hope, which the Samaritans shared. Her prompt action (ch. 4:28, 29). testified eloquently of her decision. Jesus here envisions a day when the Jews will cease to be God’s chosen people.

22. Salvation. Literally, “the salvation,” meaning the only salvation there is (see Acts 4:12). Samaritanism was a combination of apostate Hebrew religion and heathenism (see pp. 18, 45). The Samaritans took the Pentateuch as their Bible and claimed to be more orthodox than the Jews, but they worshiped God blindly—they knew not what they worshiped—and therefore worshiped Him “in vain” (see Mark 7:7). In the providence of God the Jews had been made His chosen witnesses to the nations of earth (see Vol. IV, pp. 26-30). They became the recipients and appointed custodians of His revealed will (see Rom. 3:1, 2; 9:3–5). Jesus therefore affirms the absolute superiority of the Jewish religion, having already made it clear that that superiority is in no way related to the place of worship (John 4:21). The superiority of Judaism consisted in the fact that God had chosen the Hebrew people to be His representatives on earth, that He had entrusted to them the divine oracles, and that the Messiah was to be a Jew (Rom. 9:4, 5).

23. Now is. The “hour” of v. 21, when the place of worship ceases to be a matter of importance, is here now. It is not necessary to struggle on in the rut of the past. It is not necessary to await some future time to enter into true worship, to receive the “living water.” Jerusalem has been the appointed place of worship (see v. 21), and will remain so for a brief time longer, but true worship may begin “now.” It is not where, but how, one worships that counts.

True worshippers. That is, those whose worship is of the heart, rather than worship consisting essentially of ritual forms conducted at some particular place.

In spirit and in truth. That is, in all sincerity, with the highest faculties of the mind and emotions, applying the principles of truth to the heart (see on Matt. 5:3, 48; 7:21–27; Mark 7:6–9). This is genuine worship, Jesus says; all else is false. The same distinction here made between true worship and the forms of worship is clearly stated by the prophet Micah (ch. 6:7, 8).

The Father seeketh. The Father is not a far-off deity, unconcerned with His children, but is interested in them individually (see Isa. 57:15). He not only accepts “true worshippers” but anxiously “seeketh” those willing to worship Him “in spirit and in truth,” and encourages them to come to Him (see Eze. 18:31, 32; John 3:16; Acts 17:24–31; 2 Peter 3:9). Salvation is not the result of men’s feeble efforts at seeking out an indifferent God, but of the unwearied efforts of a heavenly Father who, with solicitous compassion, seeks for His lost children (see on Matt. 18:12–14; John 10:1–21). John repeatedly emphasizes this truth (see John 3:16; 6:44; 15:16; 1 John 4:10). Compare the parables of the Lost Sheep, the Lost Coin, and the Lost Son (Luke 15:1–32).

24. God is a Spirit. Literally, “God [is] spirit.” As an infinite spirit being, God is not subject to the same limitations as finite material beings, and consequently is not so much concerned with visible places and forms of worship as He is with the spirit in which men worship Him (see on v. 22).

25. I know. In the woman’s mind true worship is appropriately linked with thoughts of the coming Messiah. The Samaritans based their Messianic hopes on the prediction of Deut. 18:15, 18. They commonly referred to the Messiah as Taheb, meaning “the returning One,” or “the Restorer.”

Called Christ. This is evidently an explanatory phrase added by John for the benefit of his non-Jewish readers (see on ch. 1:38).

26. I that speak. The way had been fully prepared for this startling revelation, which brought the conversation to an abrupt close. Had Jesus not manifested supernatural knowledge of her life (see on vs. 17–19), and had she not already acknowledged Him to be “a prophet”? Thinking of Deut. 18:15, 18, she had expressed the belief that when the Messiah came He would “tell us all things” (John 4:25), and now this “prophet” declared Himself to be the Messiah. Naturally she concluded: He is not only “a prophet,” but the Prophet whom Moses foretold.

27. Marvelled. Or, “were surprised.” Among the Jews it was considered highly improper for a man, and beneath the dignity of a rabbi, to converse with a woman in public. An ancient Jewish literary work, Aboth R. N. 2 (1d), advises, “Let no one talk with a woman in the street, no, not with his own wife” (cited in Strack and Billerbeck, vol. 2, p. 438). In the Mishnah the men are admonished, “Engage not in too much conversation with women” (Aboth 1. 5, Soncino ed. of the Talmud, p. 4; cf. Talmud ФErubin 53b, Soncino ed., p. 374).

No man said. Out of respect for their Master the disciples said nothing, either to Him or to the woman.

28. Left her waterpot. She was on the point of leaving, her waterpot filled (DA 183), when the disciples returned from the village with food for Jesus. She was eager to reach the village and tell others of her great discovery, and did not care to be slowed by the heavy waterpot. She had experienced desire, conviction, and decision (see on v. 7), and the next logical step was action—she went to tell others of her great discovery. This testified to the reality of her decision. The waiting waterpot was mute evidence of her intention to return without delay.

29. All things. The woman’s announcement was somewhat exaggerated. Apparently she reasoned that if Jesus knew the deep, dark secrets of her life, nothing else could be hid from Him.

This the Christ. For the connection between the evidence presented—Jesus’ supernatural knowledge—and the conclusion that He must be the Christ see on v. 26. Tactfully the woman states her discovery in the form of a question, and invites the villagers to go forth and examine the evidence for themselves. Compare Philip’s invitation to Nathanael: “Come and see” (see ch. 1:46).

30. They went out. The woman’s report impressed the villagers and stirred them to investigate. At first their belief was based on the woman’s report, but after due investigation, on their own experience (see vs. 39, 42).

31. Master, eat. Being solicitous for their Master’s welfare (see v. 6), the disciples had spared Him the unnecessary effort of purchasing the food. They did what they could to lighten the load for Him. For comment on the word “Master,” rhabbi, see on ch. 1:38.

32. Meat. Gr. broµsis, “food” of any kind (cf. on v. 8). The eager response of the woman was more refreshing to the soul of Jesus than food would have been to His body. Material things are of minor importance in the estimation of all who truly become laborers together with Christ. The relative importance Christian workers attach to material things as compared with things of the spirit is an index to their devotion (see on Matt. 20:15).

33. Hath any man brought? The form of the question in Greek anticipates a negative answer. The disciples do not actually believe Jesus has eaten, but are perplexed to find Him no longer hungry (see v. 6).

34. My meat. See on v. 32. Jesus lived for the one purpose of doing His Father’s will (see on Matt. 4:4; Luke 2:49; John 6:38). Most men live for “the meat which perisheth” (John 6:27), but Jesus had no appetite for anything except “that meat which endureth unto everlasting life.” The material requirements of life were incidental to His great objective of accomplishing man’s salvation (see on Matt. 6:24–34; John 6:26–58).

Him that sent me. For the sense in which the Father “sent” Jesus into the world see on ch. 3:17. John often quotes Jesus with respect to His divine mission (John 3:17, 5:30, 36, 37; 6:38, 44; 7:18, 28, 33; 8:16, 18, 26, 29; 9:4; 10:25, 32, 37; 12:44, 49; 13:20; 14:10, 24, 31; 15:21; 16:5; 17:4; see on Luke 2:49).

Finish his work. That is, the “work” for which God sent His Son into the world (see on Matt. 1:21; John 17:4).

35. Harvest. In Palestine grain was sown in the autumn and harvested in the spring (see Vol. II, pp. 108-110). Since the grain harvest in regions like Sychar came in April or May, it was now probably about the month of December or January (see Additional Note on Luke 4; Opening of the Galilean Ministry; cf. DA 191).

Look on the fields. The disciples could see the villagers making their way through the fields of growing grain (DA 191) to the well. The seed of truth sown in the heart of this woman of Samaria had already begun to bear fruit, and the next two days saw a plentiful harvest (see vs. 39–42).

36. Reapeth. Textual evidence favors (cf. p. 146) reading the word “already” of v. 35 with v. 36. Verse 36 would then begin, “Already he that reapeth receiveth wages.” With the Samaritan woman, seed sowing had scarcely been completed when the glorious time for harvest arrived (cf. James 5:7).

Gathereth fruit. See on Matt. 13:30.

Life eternal. See on ch. 3:16.

Rejoice together. See Ps. 126:5, 6; Isa. 9:3; see on Luke 15:7.

37. One soweth. Perhaps Jesus thinks of Himself as the sower and of the disciples as the reapers (see John 4:38; cf. Matt. 9:37, 38; 10:1), and envisions the greater harvest in Samaria following His resurrection (see on Acts 8:6–8, 14, 25). In the harvest of souls it is often true that the one who sows the gospel seed is not the one who has the privilege of harvesting the crop (cf. 1 Cor. 3:6, 7). For Jesus as the sower of good seed see on Matt. 13:3–8, 18–23.

38. I sent you to reap. Jesus apparently refers to the Judean ministry mentioned briefly in ch. 3:22. In a sense Jesus and His disciples were now reaping the harvest of seed sown by John the Baptist. After the resurrection the disciples would reap a bountiful harvest from seed sown during the time of Jesus’ ministry (see Acts 2:41, 47; 5:14).

39. Many of the Samaritans. This was the first group of converts. During the course of the next two days there was a second harvest (v. 41). During the course of their mission the Seventy visited many of the towns of Samaria, and were given a cordial reception (see DA 488). After the resurrection there was still another harvest (see on v. 38).

The saying of the woman. See on v. 29. Those who knew her must have surmised what was included in her statement about Jesus telling her “all things” she ever did. For such a person as she was, to have such a profound conviction about spiritual things was enough to arrest anyone’s attention. John frequently remarks that many “believed” on Jesus (see chs. 7:31; 8:30; 10:42; 11:45; 12:42; see on ch. 1:12).

40. Two days. That is, the remainder of this day and all the day following (v. 43; see Vol. I, pp. 181, 182; Vol. V, pp. 248–250). These two days were a joyful time of spiritual seed sowing and harvest.

41. Many more. Compare v. 39.

Believed. See on ch. 1:12.

His own word. Those who had not been convinced by the woman’s word, no doubt questioning anything she might say, and being perhaps more cautious about accepting anything without first making personal investigation, now believed. Also, some may not have been present to hear the woman’s testimony.

42. Heard him. They were earwitnesses. No evidence is more convincing than the evidence of personal experience.

This is indeed. The readiness of these Samaritans to believe the evidence that Jesus was the “Prophet” of whom Moses spoke (see on v. 26) stands forth in sharp contrast to the uncertainty with which the Jews received Him (see on ch. 1:10, 11). His life and message constituted convincing evidence to the Samaritans that Moses’ prediction had met its fulfillment in the person of Jesus of Nazareth (see on Matt. 1:23; cf. DA 407).

The Christ. Textual evidence is divided (cf. p. 146) between retaining or omitting these words.

The Saviour. See on Matt. 1:21.

43. After two days. [The Nobleman’s Son, John 4:43–54. See Judean Ministry from First Passover A.D. 28; The Ministry of Our Lord; on miracles pp. 208–213.] That is, the day after events recorded in vs. 4:5–39 (see on v. 40). The journey of vs. 3–5 is now resumed.

44. His own country. That is, Nazareth (see on Mark 6:1, 4; cf. DA 196), not Galilee (see John 4:45). John inserts this comment by way of explaining why Jesus went directly to Cana, some 8 mi. (13 km.) farther north (see on ch. 2:1).

45. The Galilжans. See on Matt. 4:13. Note, however, that Matt. 4:13 refers to the formal opening of the Galilean ministry some six months later (see Additional Note on Luke 4).

Having seen. Probably a reference to the incidents of ch. 2:13–23, particularly to the miracles of v. 23. The cleansing of the Temple (ch. 2:13–22) led to the circulation of a report that Jesus had declared Himself the Messiah (see DA 196).

They also went. As all pious Jews did (see on Ex. 23:14–17; Deut. 16:16).

46. Cana. See on ch. 2:1.

Made the water wine. See on ch. 2:1–11. Jesus was now among friends, who had already witnessed divine power at work through Him.

Nobleman. Literally, “king’s [man],” that is, a royal official, here probably a courtier of Herod Antipas, tetrarch of Galilee and Peraea. This “nobleman” was a Jew, probably a Herodian (cf. on Mark 3:6). Some have suggested identifying this “nobleman” with Chuza (Luke 8:3) or Manaen (Acts 13:1), officials of Herod who became Christians.

At Capernaum. Christ and the “nobleman” were in Cana, and the son at Capernaum, some 16 mi. (25 km.) distant. Jesus had visited Capernaum approximately one year prior to this time (ch. 2:12), but there is no record of any public work conducted there at that time.

47. When he heard. The rapid spread of the report of Jesus’ return to Galilee testifies to His popularity (see John 4:45; Mark 3:7–12).

Besought him. This is the first recorded instance of a request for healing, though miracles in general have already been mentioned (ch. 2:23).

Come down. See on ch. 2:12.

At the point of death. Human wisdom and skill could do no more, and as a final resort the father made the trip to Cana in the hope of persuading Jesus to return immediately with him to Capernaum (see v. 49). Finding Jesus surrounded by a throng of people, the father arranged for a private interview with Him (see DA 197).

48. Except ye see. According to DA 198, the father had made his acceptance of Jesus as the Messiah (see on v. 45) conditional on the granting of his request, thinking that Jesus would the more readily comply in order to secure a “nobleman” as an adherent. But Jesus detected the note of insincerity in the nobleman’s manner of speech and bearing, and realized that his faith was imperfect. To be sure, he already had a measure of faith, or he would not have come at all. But faith such as his is far from perfect, and Jesus always required unquestioning and unconditional faith before divine power could be exercised.

The nobleman planned to believe if he could first see; Jesus required him to believe before he should see. Faith that is conditional upon the granting of certain requests rests on a weak foundation, and will fail under circumstances when God sees best not to grant what is desired. Jesus delayed answering the officer’s request because the nobleman was not ready to receive what he had come to ask for. In his present frame of mind he did not qualify to receive anything from the Lord (see James 1:5–7), and Jesus could do nothing for him until he should realize his utter need and be willing to exercise unquestioning and unconditional faith. Jesus therefore gave him neither Yes nor No for an answer, and the father realized that his request had neither been granted nor denied.

Signs and wonders. That is, miracles (see pp. 208, 209).

Not believe. Or, “not believe at all.” In the Greek the double negative makes the statement most emphatic. The nobleman must have recognized this as a reflection of his own thoughts (see on ch. 1:47–49). The word “ye” is plural. Jesus thought of the Jewish leaders and others whose attitude was similar to that of the nobleman, and classed him with his unbelieving countrymen (see John 2:18; 6:30; 1 Cor. 1:22; see on Matt. 16:1–9). In contrast, the people of Samaria had recently taken Him at His word and received Him heartily, in simple faith (John 4:41, 42). Jesus was grieved that His own countrymen were so slow to believe (see on ch. 1:10, 11). He had a greater gift for the nobleman than the one he had come to ask for, the gift of salvation, and He could not bestow the lesser gift, the healing of the son, without the greater (see p. 209; DA 198).

49. Sir. Gr. kurios, “lord” (see on v. 11).

Ere my child die. The needed transformation took place in a moment. Realizing that Jesus read his heart, the father saw that his own motives had been selfish. He saw that his only hope of saving the boy lay in the exercise of unquestioning, unconditional faith, and unhesitatingly surrendered his unbelief and false pride. Here he refers affectionately to his son as a “little child,” a different Greek word from that translated “son” in v. 46.

50. Go thy way. Once the necessary transformation had taken place, there was no delay in the granting of the request, albeit in a way the father had not expected. He had besought Jesus to “come down” to Capernaum, but Jesus told him simply, “Go thy way.” Thus the nobleman was required to depart without evidence that his request had been granted (see on v. 48). His faith was put to the test. He must take the gift, if at all, by faith. He must act in faith, believing that he had received what he came to ask for.

Liveth. The Greek expresses the idea that the son not only “lives,” but that he will keep on living.

The man believed. It had been his intention to see before he would believe; now he accepted Jesus at His word. He acted in faith, and as a result peace and joy filled his heart (see DA 198–200). See on ch. 1:12.

51. Going down. The distance was not more than about 16 mi. Cana was cradled in the hills of Galilee, perhaps at an elevation of about 800 ft., whereas Capernaum lay on the shores of the Lake of Galilee, 685 ft. below sea level, nearly 1,500 ft. lower. The journey home would normally have taken four or five hours, and could easily have been made the same afternoon. Anxious as the father had been for the life of his son, his new-found faith grasped the reality of the precious gift he had received, and he made no undue haste to return.

His servants met him. This was the following morning, while the nobleman was still some distance from home.

Thy son liveth. The servants echo the very words Jesus had spoken the day before (v. 50).

52. Began to amend. Literally, “had it better,” or, as we would say, “began to improve.”

The seventh hour. That is, about 1:00 p.m. Compare chs. 1:39; 4:6.

53. The same hour. The cause and effect relationship was evident. Had the healing taken place earlier or later, there might have remained a question as to whether it should be attributed to some other cause than the will and words of Jesus.

Believed. The word is here used in the absolute sense. The father accepted Jesus as the Messiah, or, as we would say, he became a Christian. The results of this miracle were far reaching. The lad was healed, the entire family believed, and the way was prepared for Jesus when, some six months later, He made Capernaum the center of His ministry in Galilee (see on Luke 4:31).

54. The second miracle. See ch. 2:11. For the popular welcome accorded Jesus by the people of Capernaum see on Mark 1:32–37, 45.

Ellen G. White comments

1–42DA 183–195

2 DA 178

6 PP 204

6, 7 GW 194; 3T 217, 322

7–14MH 27

9 COL 380

9, 10 GW 194

9–12DA 184

10 Ev 267; MH 156; TM 226, 390

10–146T 64; 7T 152

13, 14 GW 194; ML 139

14 AH 308; CE 14; CH 508; ChS 19; CS 27; CT 342, 528; DA 187, 439, 454, 787; Ed 83, 192; Ev 268, 272, 289, 683; EW 209; FE 127; GW 287; MB 20; MH 157, 496; ML 157, 189, 227; MYP 29, 390; PP 204, 412; SL 61; TM 88, 149, 168, 226, 390; 1T 565, 604; 2T 88; 3T 84, 322, 381; 4T 555, 567, 579; 5T 569, 731; 6T 51, 173, 320, 472; 8T 193; 9T 179

14, 15 DA 454

14–18DA 187

19–22DA 188

20 PK 674

21 7T 53

23 CT 259; Ev 377; FE 177; PK 50; 6T 363

23, 24 DA 189; FE 399; 7T 53

24 Ed 75, 175; 8T 247, 263

25–27DA 190

26 DA 194; MH 28

28–30GW 195; MH 102

29 AA 106; MH 28; ML 227; 3T 217; 8T 30

29, 30 DA 191

31, 32 DA 190

34 AA 364; COL 283, 403; DA 190; GW 188; ML 230; MM 20; SC 77; SL 13; 2T 269; 4T 227; WM 53, 116

35 RC 67; Te 258; TM 232; 5T 582; 6T 89, 474; 7T 98; 8T 36; 9T 226; WM 80

35, 36 DA 191; FE 201; MH 103; 5T 86, 187; 6T 23, 416

35–378T 30

36–38GW 409

37, 38 DA 192

39 MH 28; ML 227

39–42AA 19

40–428T 30

41 AA 106

41, 42 RC 67

42 DA 193; SL 83; TM 155

43–54DA 196–200

44, 46 DA 196

47 DA 197

48 DA 198, 315; Ev 594

49, 50 DA 198

51–53DA 199

53 DA 200