John 4:54 Comentariu

It was, more than any thing else, the glory of the land of Israel, that it was Emmanuel's land (Isa 8:8), not only the place of his birth, but the scene of his preaching and miracles. This land in our Saviour's time was divided into three parts: Judea in the south, Galilee in the north, and Samaria lying between them. Now, in this chapter, we have Christ in each of these three parts of that land. I. Departing out of Judea (Joh 4:1-3). II. Passing through Samaria, which, though a visit in transitu, here takes up most room. 1. His coming into Samaria (Joh 4:4-6). 2. His discourse with the Samaritan woman at a well (v. 7-26). 3. The notice which the woman gave of him to the city (Joh 4:27-30). 4. Christ's talk with his disciples in the meantime (Joh 4:31-38). 5. The good effect of this among the Samaritans (Joh 4:39-42). III. We find him residing for some time in Galilee (Joh 4:43-46), and his curing a nobleman's son there, that was at death's door (Joh 4:46-54).

When therefore our Lord knew,.... Or Jesus, as some copies, as the Vulgate Latin, Syriac, Arabic, and Persic versions read; who is Lord of all, Lord of lords, the one and only Lord of saints: and who knew all things as God; every man, and what is in man; who would believe in him, and who not, and who would betray him; he knew his adversaries, what they thought, said, or did; what was told them, and how it operated in them; and what were the secret motions of their hearts, and their most private counsels and designs; for this is not merely to be understood of his knowledge as man, which he might have by private intelligence from others; though what is here said, might be true also in this sense: how the Pharisees; the inveterate and implacable enemies of Christ, and particularly those that dwelt at Jerusalem, and were of the great sanhedrim, or council of the nation: had heard; either by their spies, which they constantly kept about Christ; or by John s disciples, who, through envy, might apply to the sanhedrim, to put a stop to, or check upon the baptism and ministry of Christ; or by common fame: that Jesus made and baptized more disciples than John; see Joh 3:26. The method Christ took was, he first made men disciples, and then baptized them; and the same he directed his apostles to, saying, "go and teach", or "disciple all nations, baptizing them", &c. And this should be a rule of conduct to us, to baptize only such, who appear to have been made the disciples of Christ: now a disciple of Christ, is one that has learned of Christ, and has learned Christ; the way of life, righteousness, and salvation by him; who is a believer in him; who has seen a beauty, glory, fulness, and suitableness in him, as a Saviour; and is come to him, and has ventured on him, and trusted in him; and who has been taught to deny himself, sinful self, and righteous self; to part with his sins, and to renounce his own righteousness, and all dependence on it, for justification before God; and who has been made willing to leave and forsake all worldly things and advantages, and to bear all reproach, indignities, and persecutions, for Christ's sake: and such who are Christ's disciples in this sense, are the only proper persons to be baptized; these are they, that ought to put on this badge, and wear Christ's livery: nor can baptism be of any use to any others; for such only are baptized into him, and into his death, and partake of the saving benefits of it; for whatsoever is not of faith, is sin; and without it also, it is impossible to please God.

This is again the second miracle that Jesus did,.... That is, in that place, in Cana of Galilee; for otherwise, in Jerusalem and Judea, he had done many miracles, between the former and this; see Joh 2:23; and so the following words explain it: when he was come out of Judea into Galilee; this was the first he wrought, after his coming out of Judea into Galilee, this time, and was the second that he wrought in Cana of Galilee; see Joh 2:11. Next: John Chapter 5

The sentence is ambiguous. Taken one way, it means that Jesus after coming to Galilee, performed two miracles, of which that of healing the nobleman's son was the second: taken another, it means, that of the two miracles which Jesus performed in Galilee, the second was done after coming from Judæa into Galilee. The latter is the true and received meaning. Mystically, the two journeys of Christ into Galilee signify His two advents; (c. 56.). at the first of which He makes us His guest at supper, and gives us wine to drink; at the second, He raises up the nobleman's son who was at the point of death, i. e. the Jewish people, who, after the fulness of the Gentiles, attain themselves to salvation. For, as the great King of Kings is He, whom God hath seated upon His holy hill of Sion, so the lesser king is he, who saw his day, and was glad, i. e. Abrahame. And therefore his sick son is the Jewish people fallen from the true religion, and thrown into a fever in consequence by the fiery darts of the enemy. And we know that the saints of old, even when they had put off the covering of the flesh, made the people the object of their care: for we read in Maccabees, after the death of Jeremiah, This is Jeremias the prophet of the Lord, who prayeth much for the people. (2 Macc. 12) Abraham therefore prays to our Saviour to succour his diseased people. Again, the word of power, Thy son liveth, comes forth from Cana, i. e. the work of the Word, the healing of the nobleman's son, is done in Capernaum, i. e. the land of consolation. The nobleman's son signifies the class of believers who though diseased are yet not altogether destitute of fruits. The words, Except ye see signs and wonders, ye will not believe, are spoken of the Jewish people in general, or perhaps of the nobleman, i. e. Abraham himself, in a certain sense. For as John waited for a sign; on Whom thou shall see the Spirit descending; so too the Saints who died before the coming of Christ in the flesh, expected Him to manifest Himself by signs and wonders. And this nobleman too had servants as well as a son; which servants stand for the lower and weaker class of believers. Nor is it chance that the fever leaves the son at the seventh hour; for seven is the number of rest.

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. For it is written, “On the following day he wished to depart into Galilee, and he found Philip.”

Consider, for instance, what the Evangelist in this place saith, "This is again the second miracle that Jesus did, when He was come out of Judaea into Galilee." Even the word "second" he has added not without cause, but to exalt yet more the praise of the Samaritans, by showing that even when a second miracle had been wrought, they who beheld it had not yet reached as high as those who had not seen one.

(Tr. xvi. c. 3) The Samaritans believed on the strength of His words only: that whole house believed on the strength of the miracle which had been brought in it. The Evangelist adds, This is again the second miracle which Jesus did, when He was come out of Judaea into Galilee.

Why does the evangelist say that this was the second miracle Jesus performed in Cana? In order to show what praise the Samaritans deserve; for although, he says, this was the second miracle, nevertheless the Galileans did not reach the height of those who had not seen a single sign and yet believed.

Finally, this miracle is linked with the previous one, This was the second sign Jesus had performed on returning from Judea to Galilee. We can understand this in two ways. In one way, that our Lord performed two miracles during this one trip from Judea to Galilee; but the first of these was not recorded, only the second. In the other way, we could say that Jesus worked two signs in Galilee at different times: the one of the wine, and this second one about the son of this official after he returned again to Galilee from Judea. We also see from this that the Galileans were worse than the Samaritans. For the Samaritans expected no sign from the Lord, and many believed in his word alone; but as a result of this miracle, only this official and his whole household believed: for the Jews were converted to the faith little by little on account of their hardness, according to: "I have become as one who harvests in the summer time, like a gleaner at the vintage: not one cluster to eat, not one of the early figs I desire" (Mi 7:1).

Jesus, finding that the Pharisees took offense at his making many disciples, leaves Judea to pass into Galilee, Joh 4:1-3. And passing through Samaria comes to Sychar, and rests at Jacob's well, Joh 4:4-6. While his disciples were gone to the city to buy meat, a woman of Samaria comes to draw water, with whom our Lord discourses at large on the spiritual nature of his religion, the perfection of the Divine nature, and the purity of his worship, vv. 7-24. On his informing her that he was the Messiah, she leaves her pitcher, and goes to inform her townsmen, Joh 4:25-30. His discourse with his disciples in her absence, Joh 4:31-38. Many of the Samaritans believe on him, Joh 4:39-42; He stays two days with them, and goes into Galilee, Joh 4:43-45. He comes to Cana, and heals the son of a nobleman, in consequence of which he believes on him, with his whole family, Joh 4:46-54.

This - second miracle - The first miracle which Christ performed was in this same city of Cana, just after his baptism; and this second took place after his arrival here from Jerusalem, whence, we have seen, he was driven by the persecution raised against him by the scribes and Pharisees. By construing the word παλιν, again, with ελθων, he came, that confusion which is evident in the common version is entirely removed. Bishop Pearce says: "It seems probable to me that John, when he wrote this verse, either joined the word παλιν to ελθων, as he had done in Joh 4:46, or meant that it should be so joined in the construction." John does not mention here the miracles which our Lord did at Capernaum on his first journey, Joh 2:11, nor those which he did at Jerusalem on the feast of the passover. See Joh 2:12; Luk 4:23. There are several particulars in the preceding history of the Samaritan woman which confirm the doctrine of a particular providence, and show how God manages the most common occurrences in order to accomplish the designs of his mercy and love. The Gospel must be preached to the Samaritans: this is God's purpose; and in this case, the wrath of man is caused to praise him. 1. Christ finds it necessary to quit Judea because of the persecution raised up against him by the scribes and Pharisees, Joh 4:1-3. How worthy of admiration is that Divine providence that presses every thing into the accomplishment of its own designs! The doctors of Jerusalem oblige the Savior to leave their city; and a simple woman persuades all the inhabitants of a Samaritan city to open their gates and their hearts, and entreat the Redeemer of the world to enter in. 2. Christ must pass through Samaria, Joh 4:4. He was so situated in Judea that he could not reach Galilee except through Samaria, without taking a large circuit, which the necessities of the present case could not admit. Thus, while he appears to fly only from the fury of his persecutors, he is in reality seeking the lost, and fully accomplishing the work he came into the world to perform. 3. Christ being weary finds it necessary to sit down to rest himself by Jacob's well, Joh 4:5, Joh 4:6, spent with fatigue and hunger. How energetic was this fatigue? how active was this rest! Nothing can happen to Christ in vain - nothing can turn him out of the way of his mercy - his great work he continues to carry on, without the smallest interruption, where we would have thought it must have been necessarily suspended. 4. The disciples are obliged to go to the city to buy victuals, Joh 4:8, and Jesus was left alone. Even this circumstance was not only favorable to the conversion of the Samaritan woman, but even essentially necessary, as, without it, she could not have had that opportunity of conversing freely with our Lord; nor would it have been proper for him to have made that discovery of himself, in their presence, which we find he did during their absence. See the note on Joh 4:26. 5. The Samaritan woman is induced at that very time to go and draw water. Even so small a circumstance as this becomes a necessary part in the economy of her salvation. There is not a circumstance in our life not an occurrence in our business, but God will make it subservient to our salvation, if we have a simple heart and a teachable spirit. The steps of a good man especially are ordered of the Lord; and, while he acknowledges his Maker in all his ways, he will direct all his steps. A proper consideration of this great truth will produce both confidence and humility. 6. But this blessed doctrine may be abused; for some may suppose that God always acts according to a fixed necessity, through which, whatsoever was, is, or will be, has had its existence, mode of being, operation, and direction, according to predetermined irrevocable laws. This system makes God himself the necessary agent of eternal fate, as it supposes him to be constantly employed in doing what eternal necessity obliges him to perform; and thus his infinite freedom is bounded or acted upon by uncontrollable necessity. Perdition is not farther from glory than necessitating decrees are from a particular and gracious providence, by which the means of salvation are placed within the reach of every human being.

CHRIST AND THE WOMAN OF SAMARIA--THE SAMARITANS OF SYCHAR. (John 4:1-42) the Lord knew--not by report, but in the sense of Joh 2:25, for which reason He is here styled "the Lord."