John 4:54 - Jesus Heals the Official's Son

This was now the second sign
The term "sign" in the Gospel of John refers to miraculous events that reveal Jesus' divine authority and identity. The first sign was the turning of water into wine at Cana (John 2:1-11). Signs in John's Gospel are meant to inspire belief in Jesus as the Messiah and the Son of God (John 20:30-31). This second sign further establishes Jesus' power and authority, reinforcing His divine mission.

that Jesus performed
Jesus' miracles are not merely acts of compassion but are deliberate demonstrations of His divine nature and authority. They serve as evidence of His messianic identity and His connection to God the Father. The performance of signs is a fulfillment of Old Testament prophecies that the Messiah would perform wonders (Isaiah 35:5-6).

after coming from Judea into Galilee
This geographical movement is significant. Judea, particularly Jerusalem, was the religious center of Jewish life, while Galilee was more rural and less esteemed. Jesus' return to Galilee, where He performed His first miracle, highlights His ministry's reach beyond the religious elite to the common people. It also fulfills the prophecy of Isaiah 9:1-2, which speaks of a great light shining in Galilee. This movement from Judea to Galilee underscores the universal scope of Jesus' mission, reaching all people regardless of their social or religious standing.

Persons / Places / Events

1. Jesus
Central figure in the Gospel of John, performing miracles to reveal His divine nature and mission.

2. Judea
A region in ancient Israel where Jesus began His public ministry.

3. Galilee
The region to which Jesus returned and where He performed this second sign.

4. The Royal Official's Son
The recipient of Jesus' miraculous healing, which is the context of this second sign.

5. Cana
The town in Galilee where Jesus performed His first miracle of turning water into wine and now performs this second sign.

Teaching Points

Faith in Action
The royal official believed Jesus' word and acted on it by returning home, demonstrating that true faith often requires action before evidence.

Jesus' Authority
This sign reinforces Jesus' authority over physical ailments and distance, reminding us of His sovereignty in all aspects of life.

The Importance of Signs
Signs in the Gospel of John are meant to reveal Jesus' divine nature and lead people to faith, not just to amaze or entertain.

Growth in Faith
The royal official's faith grew from seeking a miracle to trusting in Jesus' word, illustrating the journey of faith many believers experience.

Witnessing to Others
The healing of the official's son led to his entire household believing, showing the ripple effect of personal testimony and faith.

(54) This is again the second.--The English version has inserted the article, which is not found in the Greek, and has added in italics is and that. Omitting these additions, and remembering that in St. John's language every miracle has its deeper teaching, the verse will read, "This again, a second sign, did Jesus when he was come out of Judaea into Galilee." His first presence in Galilee was marked by a sign (John 2:1-11), and this visit is also. There the individual disciples, who were to leave home and follow him, read the lesson the sign was meant to teach. Now for the first time the family is the unit in the Christian life, and the father, himself taught to read the sign, becomes the first teacher, and representative, of the first Christian household.

This miracle of healing naturally brings to the thoughts the healing of the centurion's servant. See Notes on Matthew 8:5 et seq., and Luke 7:2 et seq. To some minds, from Irenaeus downwards, the resemblance has seemed so striking that nothing short of identification could explain it. But there is no a priori reason why two miracles should not be performed under circumstances in some respects analogous, and the knowledge of the healing in this case may well have led to the faith in that. If we bear in mind that the miracle is ever to be regarded as the parable in act, it is probable that the acts of Christ would be repeated. Repetition is a part of the method of every great teacher, and formed a large part in the Rabbinic systems Jesus Christ was, it is true, infinitely above .all human teachers, but His hearers were ordinary men, and His teaching and working must have adapted itself to the constitution of the human mind. A comparison of the present narratives will establish the following points of difference, which in their totality amount, it is believed, to little short of proof, that St. John has added the history of a sign which is not recorded in the earlier Gospels.

(1) It is here a nobleman who pleads for his son; there a centurion for his servant (Matthew 8:6; Luke 7:2). . . .

Verse 54. - This is again a second sign which Jesus did, when he had come out of Judaea into Galilee. The point is that each return from Judaea to Galilee had been charged with special emphasis by the occurrence of a "sign." We are told (John 2:23; John 3:2) of slams wrought in Jerusalem, and, consequently, it could not be meant to be the second sign wrought by him. The πάλιν refers to the ἐλθὼν clause, i.e. to the repetition of his entrance on work in Galilee. The first sign was the transformation of the water; the second, under similar conditions, was the healing a dying child by his word (so Godet, Lunge, and Westcott). This passage of St. John's Gospel which we have now reviewed is a distinct period of our Lord's life and ministry, concerning which the synoptists were silent; and it is marvellously complete in itself. It is an epitome of the whole life of the blessed Lord, and presents an outline and specimen of his method and his work. The disciple unnamed seems always at the side of the Lord. A mighty spell had fallen on him; and he was beginning already to discern in him the characteristics which ultimately directed him to compose the prologue. The penetration of the hidden secrets of all hearts - first his own, then those of Cephas and Nathanael, and the motives of Mary, and the spirit of Nicodemus, the intentions of the Pharisees, the secret life of the Samaritaness, and the inchoate and imperfect faith of the nobleman. Jesus is presented to us in marvellously different, yet mutually complementary, relations.

(1) Gathering susceptible spirits to himself, and judging men by the reception they were giving or not giving to his word; e.g. Nathanael, Nicodemus, the Jews, the Samaritans, the Galilaeans.

(2) Accepting or revealing the mightiest and most enduring names - "The Son of God," "the Lamb of God," the Baptizer with the Holy Ghost, "the King of Israel," the Opener of the kingdom of heaven, the Creator of all things, the Head of the theocracy, the Rebuilder of the temple of his body, the Teacher of the teacher of Israel, the "Son of man," the Saviour, the Giver of eternal life, the Light, the Bridegroom of the true bride, the Object of the eternal Father's love, the Revealer of the Father in his most essential features and most perfect will, the "Prophet that should come into the world," the "Saviour of the world," the "Christ of God."

(3) We see him, in the majesty of his omnipotence, hiding himself, as the Almighty always does, behind and in his works; we see him hallowing and heightening the joys of nuptial love, and again purifying the house of God from all contaminating adjuncts; we see him in his exalted mood consumed by holy zeal, and also weary and thirsty by the well, asking for water from an alien, and making to her the most astonishing revelations, hushing the pride, as they have secured the reverence, of all after ages by their spirituality and refinement. . . . Parallel Commentaries ...

Greek

This [was]
Τοῦτο (Touto)
Demonstrative Pronoun - Accusative Neuter Singular
Strong's 3778: This; he, she, it.

now
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

[the] second
δεύτερον (deuteron)
Adjective - Accusative Neuter Singular
Strong's 1208: Second; with the article: in the second place, for the second time. As the compare of duo; second.

sign
σημεῖον (sēmeion)
Noun - Accusative Neuter Singular
Strong's 4592: Neuter of a presumed derivative of the base of semaino; an indication, especially ceremonially or supernaturally.

[that]
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Jesus
Ἰησοῦς (Iēsous)
Noun - Nominative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

performed
ἐποίησεν (epoiēsen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 4160: (a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.

after coming
ἐλθὼν (elthōn)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 2064: To come, go.

from
ἐκ (ek)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

Judea
Ἰουδαίας (Ioudaias)
Noun - Genitive Feminine Singular
Strong's 2449: Judea, a Roman province, capital Jerusalem. Feminine of Ioudaios; the Judaean land, a region of Palestine.

into
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

Galilee.
Γαλιλαίαν (Galilaian)
Noun - Accusative Feminine Singular
Strong's 1056: Of Hebrew origin; Galiloea, a region of Palestine.

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