John 4:54

King James Version (KJV)

This is again the second miracle that Jesus did, when he was come out of Judaea into Galilee.

Adam Clarke
Bible Commentary

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 John 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, John 2:11, nor those which he did at Jerusalem on the feast of the passover. See John 2:12; Luke 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.

Christ finds it necessary to quit Judea because of the persecution raised up against him by the scribes and Pharisees, John 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.

Christ must pass through Samaria, John 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.

Christ being weary finds it necessary to sit down to rest himself by Jacob's well, John 4:5, John 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.

The disciples are obliged to go to the city to buy victuals, John 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 John 4:26.

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.

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.

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Matthew Henry
Concise Bible Commentary

The father was a nobleman, yet the son was sick. Honours and titles are no security from sickness and death. The greatest men must go themselves to God, must become beggars. The nobleman did not stop from his request till he prevailed. But at first he discovered the weakness of his faith in the power of Christ. It is hard to persuade ourselves that distance of time and place, are no hinderance to the knowledge, mercy, and power of our Lord Jesus. Christ gave an answer of peace. Christ's saying that the soul lives, makes it alive. The father went his way, which showed the sincerity of his faith. Being satisfied, he did not hurry home that night, but returned as one easy in his own mind. His servants met him with the news of the child's recovery. Good news will meet those that hope in God's word. Diligent comparing the works of Jesus with his word, will confirm our faith. And the bringing the cure to the family brought salvation to it. Thus an experience of the power of one word of Christ, may settle the authority of Christ in the soul. The whole family believed likewise. The miracle made Jesus dear to them. The knowledge of Christ still spreads through families, and men find health and salvation to their souls.

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SDA Bible Commentary (limited)
Volume 1-7

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.

1. After this. [Second Passover: The Invalid at Bethesda, John 5:1-15. See Judean Ministry from First Passover A.D. 28; The Duration of Christ’s Ministry; on miracles pp. 208-213.] Literally, “after these [things],” the same phrase used at the beginning of chs. 6 and 7 (see on ch. 6:1).

A feast. Textual evidence is divided (cf. p. 146) between this and the reading “the feast.”

Since ancient times commentators have been divided regarding the identity of this feast. The opinion of the Church Fathers is divided between Passover and Pentecost, and indeed one 9th-century gospel manuscript at Oxford goes so far as to insert “feast of unleavened bread” instead of “feast of the Jews,” thus identifying the feast as the Passover. Another, later manuscript, however, shows a different attempt at identification by inserting after the word “Jews” the words “the Tabernacles.” In modern times some commentators have championed the Feast of Dedication as the one here mentioned, and many others have held that this feast is to be identified as Purim. Thus almost every feast of the Jewish religious year has had its champion.

Although it must be admitted that no final answer can be given to this problem, there are certain evidences that may be taken into consideration in arriving at a tentative conclusion. In the previous chapter (ch. 4:35) Jesus declared that four months remained until the harvest. As the grain harvest in Palestine occurred in April and May, the events of ch. 4 would seem to have occurred in December or January. At this very time the Feast of Dedication (also known as Hanukkah) was celebrated in all the synagogues throughout Palestine. It is doubtful, however, that this was the feast referred to here, not only because it was not one of the feasts that the Jews regularly went to Jerusalem to celebrate (see Ex. 23:14; Deut. 16:16), but also because it occurred in the winter (see John 10:22), a time when the sick would scarcely have been on the porches surrounding the Pool of Bethesda. The next feast was Purim, which occurred in the middle of the last month of the Jewish year, near the first of March. Although by this time the weather would have been milder, it is still doubtful that Purim is the feast in view here, because, like the Feast of Dedication, it was not one of the great feasts for which the Jews generally journeyed to Jerusalem.

The three other feasts with which the feast of ch. 5:1 has been identified, Passover, Pentecost, and Tabernacles, were all celebrated at Jerusalem and were in periods of generally clement weather. Of these three, it would seem that the Passover has the strongest evidence in its favor as the one under consideration in the present passage. It was so identified as early as the 2d century by Irenaeus (Against Heresies ii. 22. 3, in Ante-Nicene Fathers, vol. 1, p. 391). The same expression, “a feast of the Jews,” is used for the Passover in ch. 6:4; and the feast of ch. 5:1 is the first feast following ch. 4:35 to which Jesus, like the Jews in general, would have gone “up to Jerusalem.” See pp. 192, 193; The Duration of Christ’s Ministry; see on Matt. 20:17.

This miracle and the arraignment of Jesus before the Sanhedrin that resulted (see on vs. 16-18) mark the close of the Judean ministry. It was now probably the Passover of a.d. 29 (see p. 192; The Duration of Christ’s Ministry; see Additional Note on Luke 4), a year after the First Cleansing of the Temple (see on John 2:13). The Judean ministry thus occupied about one year, having been interrupted temporarily by the withdrawal to Galilee mentioned in ch. 4:1-3.

Up to Jerusalem. See on Matt. 20:17.

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Ellen G. White
The Desire of Ages, 196-200

This chapter is based on John 4:43-54.

The Galileans who returned from the Passover brought back the report of the wonderful works of Jesus. The judgment passed upon His acts by the dignitaries at Jerusalem opened His way in Galilee. Many of the people lamented the abuse of the temple and the greed and arrogance of the priests. They hoped that this Man, who had put the rulers to flight, might be the looked-for Deliverer. Now tidings had come that seemed to confirm their brightest anticipations. It was reported that the prophet had declared Himself to be the Messiah. DA 196.1

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Ellen G. White
The Desire of Ages, 253

Notwithstanding the action of the Sanhedrin against Jesus, the people eagerly awaited the development of His mission. All heaven was astir with interest. Angels were preparing the way for His ministry, moving upon men's hearts, and drawing them to the Saviour. DA 253.1

In Capernaum the nobleman's son whom Christ had healed was a witness to His power. And the court official and his household joyfully testified of their faith. When it was known that the Teacher Himself was among them, the whole city was aroused. Multitudes flocked to His presence. On the Sabbath the people crowded the synagogue until great numbers had to turn away, unable to find entrance. DA 253.2

All who heard the Saviour “were astonished at His doctrine: for His word was with power.” “He taught them as one having authority, and not as the scribes.” Luke 4:32; Matthew 7:29. The teaching of the scribes and elders was cold and formal, like a lesson learned by rote. To them the word of God possessed no vital power. Their own ideas and traditions were substituted for its teaching. In the accustomed round of service they professed to explain the law, but no inspiration from God stirred their own hearts or the hearts of their hearers. DA 253.3

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John 4:54