Commentary on the Gospel According to John John Calvin
Commentary on John might justly utter this complaint, that nowhere are the Prophets of God less honored than in their own country. If the former meaning be preferred, the name Prophet must be understood generally to denote any teacher, as Paul calls Epimenides a prophet of the Cretians, (Titus 1:12.)
45. The Galileans received him. Whether or not this honor was of long duration we have not the means of determining; for there is nothing to which men are more prone than forgetfulness of the gifts of God. Nor does John relate this with any other design than to inform us that Christ performed miracles in presence of many witnesses, so that the report of them was spread far and wide. Again, this points out one advantage of miracles, that they prepare the way for doctrine; for they cause reverence to be paid to Christ.
John 4:46-54
John 4:46-54
46. Jesus therefore came again into Cana of Galilee, where he had turned the water into wine. And there was a certain courtier, whose son was diseased, in Capernaum. 47. When he heard that Jesus had come from Judea into Galilee, he went away to him, and entreated him to go down and cure his son; for he was near death. 48. Jesus therefore said to him, Unless you see signs and wonders, you will not believe. 49. The courtier himself said to him, Sir, come down ere my child die. 50. Jesus said to him, Go, thy son liveth. The man believed the word which Jesus had spoken to him, and went away. 51. And while he was still going down, his servants met and informed him, saying, Thy son liveth. 52. Then he asked them at what hour he recovered; and they said to him, Yesterday at the seventh hour the fever left him. 53. The father therefore knew that it was the same hour at which Jesus had said to him, Thy son liveth. And he believed, and all his house. 54. This second miracle did Jesus again, when he had come out of Judea into Galilee.
46. And there was a certain courtier. This is a more correct rendering, though Erasmus thinks differently, who has translated {βασιλικός} by a Latin word, Regulus, which means a little king. 89 I acknowledge indeed that, at that time, they gave the name of Reguli (or, little kings) to those who are now called Dukes, or Barons, or Earls; but the state of Galilee at that time was such that there could be no person of that rank dwelling in Capernaum. I think that he was some nobleman 90 of the court of Herod; for there is some plausibility in the opinion of those who think that he was sent by Caesar. 91 This is expressly mentioned by the Evangelist, because the rank of this personage made the miracle the more illustrious.
47. When he had heard that Jesus had come. When he applies to Christ
89"Lequel l'a traduit par un mot Latin Regulus, qui signifie un petit Roy." 90"Quelque gentil-homme." 91"Par l'Empereur;" — "by the Emperor."
John Calvin for aid, this is some evidence of his faith; but, when he limits Christ's manner of granting assistance, that shows how ignorant he was. For he views the power of Christ as inseparably connected with his bodily presence, from which it is evident, that he had formed no other view concerning Christ than this, — that he was a Prophet sent by God with such authority and power as to prove, by the performance of miracles, that he was a minister of God. This fault, though it deserved censure, Christ overlooks, but severely upbraids him, and, indeed, all the Jews in general, on another ground, that they were too eager to behold miracles.
But how comes it that Christ is now so harsh, who is wont to receive kindly others who desire miracles? There must have been at that time some particular reason, though unknown to us, why he treated this man with a degree of severity which was not usual with him; and perhaps he looked not so much to the person as to the whole nation. He saw that his doctrine had no great authority, and was not only neglected but altogether despised; and, on the other hand, that all had their eyes fixed on miracles, and that their whole senses were seized with stupidity rather than with admiration. Thus, the wicked contempt of the word of God, which at that time prevailed, constrained him to make this complaint.
True, indeed, some even of the saints sometimes wished to be confirmed by miracles, that they might not entertain any doubt as to the truth of the promises; and we see how God, by kindly granting their requests, showed that he was not offended at them. But Christ describes here far greater wickedness; for the Jews depended so much on miracles, that they left no room for the word. And first, it was exceedingly wicked that they were so stupid and carnal as to have no reverence for doctrine, unless they had been aroused by miracles; for they must have been well acquainted with the word of God, in which they had been educated from their infancy. Secondly, when miracles were performed, they were so far from profiting aright, that they remained in a state of stupidity and amazement. Thus they had no religion, no knowledge of God, no practice of godliness, except what consisted in miracles.
To the same purpose is that reproach which Paul brings against them, the Jews demand signs, (1 Corinthians 1:22.) For he means that they were unreasonably and immoderately attached to signs, and cared little about the grace of Christ, or the promises of eternal life, or the secret power of the Spirit, but, on the contrary, rejected the Gospel with haughty disdain, because they had no relish for any thing but miracles. I wish there were not many persons in the present day affected by the same disease; but nothing is more common than this saying, "Let them first perform miracles, 92 and then we will lend an ear to their doctrine;" as if we ought to despise and disdain the truth of Christ, unless it derive support from some other quarter. But though God were to overwhelm them by a huge mass of miracles, still they speak
92"Qu'ils facent premierement des ntiraclcs?"