John 4

John 4:1-3

In this chapter we have Christ, 1. Deparing out of Judea, ver. 1. 2. Petting through Samaria, (1.) His crying into Samaria, ver. 4-6. (2.) His disson’s with the Samaritan woman as a wolf, ver. 7-26. (3.) The native which the woman gave of him in the city, ver. 2-30. (4.) Ghelf’s talk with his disciples in the mean time, ver. 31-38. (5.) The good effect of this among the Samaritans, ver. 39-42. (6.) We find him resisting for some time in Galilee, ver. 43-46. and securing of a nobleman’s son there that was at death’s door, ver. 46-54.

man as a wolf, ver. 7-26. (3.) The native which the woman gave of him in the city, ver. 2-30. (4.) Ghelf’s talk with his disciples in the mean time, ver. 31-38. (5.) The good effect of this among the Samaritans, ver. 39-42. (6.) We find him resisting for some time in Galilee, ver. 43-46. and securing of a nobleman’s son there that was at death’s door, ver. 46-54.

1. WHEN therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, 2. (Though Jesus himself baptized not, but his disciples) 3. He left Judea, and departed again into Galilee.

Judea being now become a dangerous abode, then the malice of the Pharisees, Our Lord retires into Galilee, that he might be farther removed from Jerusalem, where his bitter enemies chiefly resided. He had continued about eight months (See ver. 35.) in Judea; and as his preaching had been very successful, and great multitudes followed him, who were admitted by baptism into the number of his professing disciples, he knew the wicked designs which his Tharrisical enemies had formed, on the information they received concerning his growing fame and interest among the people, as if he far exceeded John in his popularity and the number of converts, and therefore was to be apprehended as a more dangerous rival than the Baptist. Though in some particulars the information given to the Pharisees seems to be false; for as it is not probable, that they who were baptized by the disciples of Jesus were more than those whom John had baptized; so it is certain, that Jesus baptized not, but his disciples, maintaining the dignity of his character, as sent to baptize with the Holy Ghost, and far superior to John, or any others. Or it may be also to remove all emulation among his disciples, which might arise, if he baptized some, and his servants others; or to these, that the validity of the ordinances depended not on the worthiness of the ministry, but on his blessing and oblivion. Note, (1.) The enemies of the gospel are ever envious and exasperated at its success. (2.) When danger threatens, it is prudent to avoid the storm by flight, where duty does not require us to stand and suffer.

4. And he must needs go through Samaria. 5. Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground: that Jacob gave to his son Joseph. 6. Now Jacob’s well was there. Jesus therefore being wearied with his journey, sat thus on the well: and it was about the sixth hour. 7. There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. 8. For his disciples were gone away unto the city to buy meat. 9. Then saith the woman of Samaria unto him, How is it that thou being a Jew, afters’d drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. 10. Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. 11. The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? 12. Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? 13. Jesus answered and said unto her, Whosoever drinketh of this water shall thrift again: 14. But whosoever drinketh of the water that I shall give him, shall never thrift: but the water that I shall give him, shall be in him a well of water springing up into everlasting life. 15. The woman saith unto him, Sir, give me this water, that I thrift not, neither come hither to draw. 16. Jesus saith unto her, Go, call thy husband, and come hither. 17. The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: 18. For thou hast had five husbands, and he whom thou now hast is not thy husband: in that saidst thou truly. 19. The woman saith unto him, Sir, I perceive that thou art a prophet. 20. Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. 21. Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem worship the Father. 22. Ye worship ye know not what: we know what we worship: for salvation is of the Jews. 23. But the hour cometh, and now is, when the true worshippers shall worship

5. worship the Father * in spirit and * in truth: for the Father ferketh such to worship him. 24. * God is a Spirit, and they that worship him, must worship him in spirit and in truth. 25. The woman faith unto him, I know that Meffias cometh which is called Chrift: where he is come, he will tell us all things. 26. Jesus faith unto her, * I that speak unto thee, am he.

John 4:4-26

As Samaria lay between Judea and Galilee, he must necessarily pass through it in his way thither, unless he took a large compass about. That country was inhabited by the authority of the colonies which the king of Africa had planted there after the captivity; and being mingled with many apostate Jews, became a mongrel race, who, though retaining many heathen idolatries and superstitions, preached themselves worshipers of Israel’s God, and received the books of Moses; were circumciled, and erected a temple on mount Geriaim, in opposition to that at Jerusalem, pretending that this was the spot where God ought to be worshipped. Hence arose the bitterest animosity between the Samaritans and the Jews, who regarded them as the most abominable of mankind. In this journey we set told,

1. The place where our Lord stayed to rest himself a whole, being wearied with his journey. It was by a well-side belonging to a city of Samaria, called Sychar, (or Shechem, as is supposed) which city bordered on a piece of land which Jacob, having purchased of the foins of Haman, had given to his son Joseph, (See Gen. xlvii. 22. 7ph. xxiv. 32.) The well was called Yasin’s, either because he dug it, or used it for himself and family. Our Lord here appears truly man, subject to our sinless infirmities, weariness, thirst, and hunger; for it became him in all things to become like unto his brethren, for only excepted. It was about the faith hour, or mid-day, according to the Jewish computation of time; or fix in the evening, if we follow the Roman method of reckoning.

2. The discourse which passed between Jesus and a woman of Samaria. She happened just at this time to come to draw water: so divine Providence ordered it, leading her to Christ in a way she knew not, (See Gen. xix. 2. xxiv. 11. 2and. in. 45.) The disciples being gone into the city to buy water, he was alone, and it pleased graciously to improve that moment’s leisure for the benefit of this poor throngers’ foul, she being one of those lost sheep he came to seek and save.

He addressed her first, begging a little water to drink; for though he was rich, for our lakes he became thus poor, and condescends to ask a cup of cold water. Yet he had a further end in view, even to engage her in conversation, and thereby to effect the purposes of the grace towards her. Occasional discourse with strangers hath been often found to have a blessed and abiding influence, and should encourage us, when travelling, to open our mouths, and speak a word for God, and for immortal souls.

The woman expressed her surprise, that he who appeared to be a Jew, should deign to receive any act of kindness at the hands of a Samaritan; or that he should expect the best favour would be granted from one to the other, where the enmity between the two nations was so bitter and irreconcilable, as to cut off all manner of friendly intercourse between them. Religious quarrels are thus usually seen to be the most implausible; but where the spirit of bigotry and unchastrableness dwells, whichever side is right in the point disputed, the spirit of both is wrong, and utterly opposite to pure religion and undefeited.

Waving the subject of the controversy between the Jews and Samaritans, Christ designed to lend her to the knowledge of himself, and therefore replied, If thou knowest the gift of God, what an amazing influence of his love he hath given in sending his own Son into the world; and who is to that faith in thee, Give me to drink; even that divine person now become incarnate; thou wouldst have laid aside all these national prejudices, and have asked of him, and he would have given thee living water; those gifts of grace, and comforts of his spirit, which to the sinners of God are more desirable than the coolest and most refreshing stream to the parched throat and weary traveller. Note, (1.) Christ is the fountain of gardens, and well of living waters, open for every poor sinner, and freely given, that whosoever will, may come unto him, and drink of the riches of his grace. (2.) Many carelessly disregard the invaluable blessings of the gospel, because they perceive not their excellence, nor their own want of them. (3.) They who would obtain the blessings of grace from Jesus, and his holy Spirit, must seek them in importunate prayer; and he who is faithful and true, hath pretended, that none such shall ask in vain.

The woman mistaking Christ’s meaning, and taking his discourse literally, with some sort of disdain answered, Sir, thou hast nothing to draw with, and the well is deep: from whence thou hast thou hast living water? and therefore concludes his booths were abused, and his offers a mere jeft. They who are wholly often up with the objects of Jesus, have no understanding of spiritual things; they are foolishly to them: the hidden springs of grace in Christ being unfeasible, are disbelieved. Besides, the ze-

gards it as a great piece of presumption in him, to prefer any other waters before those of a well so highly distinguished. Art thou greater than our father Yasin, from whom we Samaritans, as well as you Jews, claim our descent, which gave us this well, and drank thereof himself, and his children, and his cattle? Vain booths these! when they had so poor a title to claim hundred with the patriarch, and were no better than usurpers of that country, which they pretended came to them by gift from Jacob to Joseph, and so in a right line of descent to them. The bitterest enemies of the church than often usurp, and would monopolize its privileges.

Though she had spoken foolishly and perversely, Christ kindly bore with her, and continued his discourse, saying, Whatever drinketh of this water shall thrift again; this was but common water, and could only flake the present thrift, which must soon return: but whosoever drinketh of the water that I shall give him, shall weber thrift. All the comforts of the world are insufficient to give any abiding falsification; Christ alone can bestow the substantial portion on the soul. They who pant after the earth, and its enjoyment, drink and thrift again; but the water that I shall give him, shall be in him a quill of water, shrinking up into everlasting life. Such is Christ, when formed in the believer’s heart. [1.] He delivers the soul from the dominion of all the former unfeasible appetites and inclinations after sensual objects. [2.] He furnishes us with continual supplies of grace and consideration from himself, the everbearing, everbearing fountain of mercies; so that in our heavenly journey we can never faint nor be weary, drinking of these living streams, as of the water from the rock, which followed Israel’s camp through the desert. [3.] Wherever his grace is thus implanted in the soul, it bears the affections heavenward, and never fails till it is consummated in glory everlasting.

The woman, either seriously desiring what, could it be possessed, would save her so much trouble, or ridiculing pretensions she had no apprehension he could make good, replied, Sir, give me this water, that I shall not, neither one hither to deem.

To impress deeper seriously upon her soul, or to convince her of the dignity of her character, of which she was not at all appraised, Jesus turned the discourse to another topic, which he knew must nearly and deeply affect her, and bringing her for home to her conscience, would engage her to embrace him as her Saviour. Therefore he saith unto her, Go, call thy husband, and come hither. Confiscion of the guilty State in which she at present lived, she wanted to conceal her shame, and said, I have no husband, conceiving it impossible for him to detect the lie. But, to her amazement, she finds him intimately acquainted with all the most secret translations of her life, which he lays before her. Thus hast well said, I have no husband; so far in true; for thou hast had few husbands, from whom, probably for her adulterous conduct, she had been successively divorced; and he whom thou own doof, is not thy husband: in that belief thou truly, the person with whom she now cohabited, not being married to her, or her former husbands being yet living. He does not reproach her either with her earloom or lewdness, but rather leaves it to her conscience to make the application. Gentle reproach, by infatuation, are often more effectual than more immediate and rough rebuke.

Struck with what she heard, and convicted in her own conscience, she would willingly have turned off the discourse from so painful a subject; and persuaded, by what he had told her, of his more than human knowledge, she proposes to him the grand point in debate between the Jews and Samaritans: Sir, I perceive that thou art a prophet. Our father worshipped us this mountain; there Abraham built an altar (Gen. xii. 6, 7.) and the tribe of Joseph stood, when the blessings and curies were pronounced by the tribes on mount Ebal and Geriaim; and therefore on this mountain Geriaim, the Samaritans inflicted sacrifices and offering should alone be offered to God, in the temple which they built there: and ye, that are Jews, say, that in Jerusalem is the place where men ought to worship, at the temple on Mount Zion, where alone the oblatures on God’s altar are accepted; and therefore she wished, that he, who appeared so able, would resolve her in this important point. That God should be worshipped, there was no doubt: they who live in the neglect of his worship, are worse than Jews or Samaritans. The question was, Where was the place of divine appointment? and herein she did well to improve the present opportunity in converse about divine things, when she had with her so able an adviser.

Jesus kindly lends her even further than her enquiry reached. He saith unto her, Hymnau, believe me, and, since you esteem me a prophet, weigh well what I am now about to declare, the hour cometh, when a final period shall be put to all ceremonial distinctions, and the peculiar holiness of places set apart for the worship of the Divine Being; where ye shall neither in this mountain, nor yet at Jerusalem, worship the Father; that is to say, exclusively; since under the gospel dispensation every place was alike acceptable to God, where holy hands were lifted up without wrath or doubting; and shortly both the temple at Geriaim and on mount Zion would be made desolate, and so sacrifices be any longer offered there. Indeed at present the Samaritans were

were wholly wrong. Ye worship ye know art what; ignorant of the true God, (a Kings xvii. 26.) regarding him as a local deity, and debarring the worship which they pretended to pay him, with idolatious superstitions. We know what we worship; for God is known in Israel; and he, as one of that nation after the Bells, reckoned himself among the true worshippers, who paid their adorations according to the divine prescription, and were profiled of that revelation which he had been graciously pleased to make of himself in his sacred oracles. For salvation is of the Jews; the promises of salvation were peculiarly made to them; the means of grace confined for the most part to them; and he who came to be the salvation of the ends of the earth, sprang from them. But, though in this respect the Samaritans were utterly wrong, and not to be compared with Abraham’s true descendants, yet these distinctions of nations and places were now about to excite; the hour cometh, and now is, when the true worshipper shall worship the Father in Spirit and in truth. The place of worship is now become indifferent; the Spirit and temper of the worshipper alone make the acceptable service. All casual ordinances are abolished, and a spiritual worship is introduced, wherein the heart, under the powerful influences of the Holy Ghost, must be lifted up in faith and love to God; and in truth, with simplicity and guilty sincerity, according to the divine institution, and through Christ alone, who is the way, the truth, and the life; for the father fendeth faith to worship him: he will graciously accept their services, and can be pleased with no other; and such worshippers by his grace he fathoms and finds, though few, compared with the formal, lifeless, hypocritical, or ignorant worshippers, who are utter strangers to such spirituality. For God is a Spirit, of infinite perfection, incorporeal, invisible, eternal, omnipotent; requiring not the adoration of the lip or the knee, but of the heart; and they that worship him, may worship him in Spirit and in truth; without which, the place, the form, the manner of our religious worship, avails nothing, and are in his view of no account. And what Christ faith to her is an eternal truth, and merits our most serious notice and regard, that so we may not mock God, and deceive ourselves, when we approach him in the ordinances of his worship.

The woman, though unable to object to the truths here advanced, yet professes to suspend her judgment till he should come, who would set all things right. She faith unto him, I know that Messiah cometh, (which is called, in the Greek, Christ, or the anointed), this expectation being generally entertained by the Samaritans, as well as Jews. When he is come, whom we expect as ready to appear, he will tell us all things; will put an end to our controversies, clear up our doubts, and give us a distinct knowledge of all the will of God. Hereupon Jesus, in answer to her expectation of the Messiah’s coming, plainly declares to her his character; I that speak unto her, one he: So much nearer to us is the dear Saviour often than we are aware. Speak, Lord, to my heart, and make me to know that thou art with me, in me!

27. ¶ And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seeketh thou? or Why talketh thou with her? 28. The woman then left her water-pot, and went her way into the city, and saith to the men, 29. Come, see a man: which told me all things that ever I did: is not this the Christ? 30. Then they went out of the city, and came unto him. 31. ¶ In the mean while his disciples prayed him, saying, Master, eat. 32. But he said unto them, I have meat to eat that ye know not of. 33. Therefore said the disciples one to another, Hath any man brought him ought to eat? 34. Jesus saith unto them, My meat is to do the will of him that sent me, and to hoth his work. 35. Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. 36. And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth, and he that reapeth, may rejoice together. 37. And herein is that saying true, One soweth, and another reapeth. 38. I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entred into their labours. 39. ¶ And many of the Samaritans of that city believed on him, for the saying of the woman, which testified, He told me all that ever I did. 40. So when the Samaritans were come unto him, they brought him, that he would tarry with them: and he abode there two days. 41. And many more believed, because of his own word: 42. And said unto the woman, Now we believe, not because of thy saying: for we have heard

Vol. II.

him ourselves, and know that this is indeed the Christ, the Saviour of the world.

John 4:27-42

Just as the Lord had so far advanced in his discourse, and manifested his glorious character to this poor Samaritan, we are told,

1. The interruption given to the conversion by the arrival of the disciples, who had been sent to practice provisions; and, influenced by the common Jewish prejudices, they marvelled to see him thus engaged with a Samaritan woman. Yet, submitting to his will and wisdom, and with deepest reverence silent before him, none dared presume to ask him, what he fought of the woman, or what he said to her. Now, We may not question the Lord concerning any of the dispensations of his providence or grace, but rest assured that he does all things well.

2. Deeply convinced, by what Jesus had spoken, of his being indeed the Messiah, with eagerness and joy the woman ran back to the city, leaving her warm-spot behind her, carriels about that, when greater concerns engaged her soul; and said to the men, the inhabitants of the place, Come; opportunity is precious, and not a moment to be left; come, for a man which told me all things that ever I did: is not this the Christ? He told me such secret pilferies of my life, which more but God could know, and hath impressed such a sense of them on my conscience, as fully convinces me he is the paunified Messiah; hath therefore to him, and judge for yourselves, that you may be convinced also. Now, (1.) They who run on Christ’s errands, gladly disincarnably themselves of every thing which would retard their speed, and sit loose to all they leave behind them. (2.) When we have ourselves called that the Lord is gracious, we cannot but delight to invite others to come and see how good he is, and to partake with us in his rich mercies. (3.) We never know Christ truly, till experimentally feeling the convictions of his word and Spirit, and brought to a deep and humbling discovery of our sins, we feel the necessity of that salvation which he brings.

3. Multitudes on this strange report, had as the woman’s character had been, resolved to go and see for themselves; no doubt invisibly drawn also by the Saviour’s grace to come to him, who had such signal mercies in store for them.

4. Christ in the mean time improved the interval in profitable discourse with his disciples. So let was his mind on the blessed work before him, that, though hungry, he forgot for a while to eat his bread. The disciples premed him, as weary, and falling too long, to eat of the provision they had brought; but he said unto them, I have meat to eat that ye know not of. The gracious work begun on the heart of this poor Samaritan woman, and the prospect of multitudes flocking towards him, were more delightful and refreshing to his soul, than the richest entertainment to his body. The disciples, who understood him literally, with surprise said one to another, Hath any man brought him ought to eat? So dull were they of understanding. But their Master soon corrected their mishaps, saying unto them, My meat is to do the will of him that sent me, and to hoth his word; this is my greatest satisfaction, to be engaged in the blessed work of seeking and saving that which was full, for which great end I came into the world, and from which I shall never defist till it is complicated; and what was his delight should be theirs, as the husbandman labours with satisfaction in the view of the approaching harvest. Say not ye, There are yet four months, and then cometh harvest? Doth this joyous season please you in the prospect! Behold, an infinitely better is in view; I say unto you, Lift up your eyes, and look on the fields, (where probably multitudes of the Samaritans now appeared in view), for they are white already to harvest; immortal souls are ready to be gathered into the gospel church, and therefore this is no time to eat and drink, but to rise and labour. And, for an inducement hereunto, he suggests the glorious recompense of reward, which would be the wages of their fidelity: He that reapeth, receiveth wages, and gathereth fruit unto eternal life; the wages of pretext comfort increasing strength and success in his labours, and in the world to come life everlasting: and this not only for himself, but for many of those among whom he ministers; for he shall not only save his own soul, but those that bear him, Tim. iv. 16. the blessed effects of which will be, that he that foweth, and he that reapeth, may rejoice together. The ministers who begin, and they who carry on the good work, will alike partake of the comfort of it. And hereon is that proverbial saying true, One foweth, and another reapeth: the apostles reaped what the prophets sowed; and, after their Master’s resurrection, gathered a pleitenson harvest of souls, among whom he had sown the seed of eternal life. I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entred into their labours: the writings of the prophets, and the preaching of John, greatly facilitated their ministry, and contributed to its success; and going forth with such advantages, they had peculiar encouragement, and double cause for their diligence. Now, (1.) Gospel ministers, like harvest-men, must labour diligently and cheerfully in the service of God, and of immortal souls. (2.) When the people appear eager and attentive to hear, it is a most power-

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ful excitement to the ministers, to preach with liveliness and zeal. (3.) Nothing will turn to so glorious an account in the day of God, as immortal souls gained to his kingdom through our ministry. (4.) The preachers of the gospel have different talents; some more adapted to break up the fallow ground, and for the food; others, to nourish up, and mar to maturity, the trees of righteousness: each are useful in their place, and will rejoice together at the last in the fruit of their joint laborers.

5. Great was the effect of the woman’s testimony concerning Christ. Many of the Samaritans of that city believed on him for the feisty of the women, which testified, He told me all that ever I did. She was indeed a weak instrument, but God can work by the most unlikely means. Persuaded of his prophetical character, and receiving him as the Messiah, they humbly befought him to favour them with his company for a while, that they might enjoy his holy instructions. Nor did he disdain their request, but abode with them two days, teaching them concerning the things that made for their everlasting peace. And so powerful was his ministry among them, that many were believed because of his word: not only those who believed in him on the woman’s report, were confirmed in the faith; but those who had paid less regard to her, now felt the divine conviction of the Saviour’s discourtesy, and said unto the woman, Now we believe, we because of thy saying, merely, but on the most unshaken authority of the word of Jesus himself; for we have heard him anyhow, and know, by the powerful energy of his word upon our consciences, that this is indeed the Christ, the so long promised and expected Saviour of the world; not of the Jews only, but of the Samaritans also, and of all the nations of the earth, to whom his gospel should come, and who should receive this word of salvation. Note, (1.) The greatest fruit is often reaped where it was least expected. The Samaritans readily embraced that Saviour whom the Jews rejected. (2.) Christ is indeed the Saviour of the world; but we must believe in him before we ourselves can be experimentally acquainted with his salvation.

6. Now after two days he departed thence, and went into Galilee: 44. For ‘Jesus himself testified, that a prophet hath no honour in his own country. 45. Then when he was come into Galilee, the Galileans received him, having seen all the things that he did at Jerusalem at ’the feast: for they also went unto the feast. 46. So Jesus came again into Cana of Galilee, ‘where he made the water wine. And there was a certain ’n nobleman, whose son was sick at Capernaum. 47. When he heard that Jesus was come out of Judea into Galilee, he went unto him, and ‘befought 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 hath 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 Judea into Galilee.

7. 13-34. Jesus made but a short visit to Sychar; he had other work to do, and therefore after two days he departed thence. Yet perhaps two more successful days passed not during his ministry; a gracious earnest of the success which his gospel should meet in the heathen world, when, instead of being confined almost wholly, as at present, to the last sheep of the house of Israel, it should be preached to every creature.

8. Christ purported his journey to Galilee, but went not to Nazareth, well knowing, as he had before observed and experienced, that a prophet hath no honour in his own country. Those with whom we have been brought up from infancy, usually paying little respect to the person as their teacher, with whom they have been familiar, as their junior, their schoolfellow, or their companion.

9. The Galileans gladly received him, having seen his miracles at the feast of the pastures, to celebrate which, distant as they were, they went up with the other Jews to Jerusalem. Note, They who love God’s ordinances, will not prestep to go far to enjoy them, and will have never reason to regret their pains.

10. He visited, among other places, Cana, where his first miracle was wrought of turning the water into wine; and there another notable miracle is wrought by him, which is not recorded by any of the other Evangelists.

[1.] The person who made application to him was a nobleman; probably one of Herod’s courtiers, perhaps Chuxa, (Luke vii. 3.) or Manzen, (Actr. xiii. 1.) and the patient was his own son. Note, (1.) Greatness is no protection from disease, nor from any of the common calamities incident to humanity. (2.) Affections often drove those to Christ, who otherwise, probably had never applied to him, and then indeed they are blessings in disguise.

[2.] His address was earnest, and bespoke his confidence in the power of Jesus. He came himself from Capernaum to Cana, about fifteen miles, to beg his help. The case was desperate, and pall all other aid but his; for his child was at the point of death; and therefore he intresses him to hasten down without delay. He thought the presence of Jesus was needful to the cure, herein dishonorably limiting the holy One of Israel. Note, Our sins have reduced us all to the point of eternal death: unless Jesus have, we must inevitably perish.

[3.] Christ rebukes his confined notions of his almighty power, and the backwardness of the Jews in general to believe. The Samaritans believed as soon as he had preached among them; but they required repeated signs and wonders, not satisfied with those which they had already seen him work at Jerusalem, during the feast.

[4.] The nobleman renews his importunate request. Every moment of delay was, in his apprehension, immediately dangerous; for though he had saith in Christ, that he could cure his son, if he was present with him; yet he seems to have no apprehension that he could heal at a distance, or, if the child was dead, restore him to life again.

[5.] Christ relieves him of his pain, saying, Go thy way; thy son liveth. Nothing more was needed to the cure: his word wrought as effectually at a distance, as if he had gone in person. He speaks, and it is done. Oh that we had but faith to trust him at all times!

[6.] The power which wrought the cure of the son, as effectually influenced the heart of the father; so that in full assurance of faith he departed, perfectly satisfied, that the word which Jesus had spoken was sure, and that he should feed his son alive and well. He appeared thus a true son of Abraham, and none like him ever trusted the Lord, and was confounded.

[7.] His servants met him, as he returned, with the joyful news of his Son’s recovery; and on enquiring when the happy change took place, they told him, at the seventh hour the fever left him; not gradually, but in a moment he recovered; and the father immediately remembered that was precisely the hour when Jesus had spoken to him.

[8.] The effect of this miracle was the conversion of himself and his family. Himself believed, and his whole house. He had begun to believe before; now his faith was more confirmed in Jesus as the Messiah, and he became a professed disciple; whilst his household, who were eye-witnesses of the miracle, followed his example. Note, (1.) One word of Jesus spoken to the heart, works effectually to our salvation. (2.) When the matter of the family sets the gracious example, it is often greatly influential to all his house.

Lastly, The evangelist remarks this, as the second miracle Jesus had wrought in Cana of Galilee. By two and three witnesses thus he established the authority of his mission, and probably the quality of the patient made the cure to be the more observed. When persons of superior rank are singled out by the grace of the Redeemer, the change wrought on them engages more particular attention.