According to the fourth Gospel narrative, after Jesus left Samaria and word got to Capernaum that he was in Cana of Galilee, a certain nobleman, whom we have identified as Chuza (Luke 8:3) and Manaen (Acts 13:1) left his son at Capernaum to travel to Cana and request that Jesus come with him and heal his dying son (John 4:46-47).
A cursory understanding of John 4:48 would have Jesus rebuking the father of a dying son for unbelief, which not only seems very unsympathetic, but it seems out of place, considering the fact that the father believed Jesus was able to heal his son over a great distance without ever even seeing him perform the miracle (cp. John 4:50-51). A better understanding of this seeming contradiction is that John 4:48 refers to another man, a Jewish authority among the group of authorities, whom the centurion sent, came with the nobleman. It is interesting that, although the pronoun him is in the singular (verse-48), both the pronouns you are in the plural. Therefore, although Jesus spoke to one man, he indicated a group of people.
Moreover, if John 4:46-54 is simply a different narrative of the same event that took place in Luke 7:1-10, as seems to be the case, then Jesus would have been rebuking the Jews who simply wanted to witness another miracle to titillate their curiosity (Luke 7:3-5; cp. Matthew 12:39; 16:1; John 4:44-45 and 2:23-25). These Jews had been sent as friends of the centurion and were of the nation of Jesus. They were sent in the hope of gaining Jesus’ favor, because, as a gentile, he couldn’t expect Jesus to look with favor upon a Roman. Moreover, neither could the nobleman expect Jesus to grant his request, because of his connection with Herod Antipas, who had just imprisoned John the Baptizer (cp. Matthew 4:12; Mark 1:14), which also seems to have put Jesus’ own freedom in jeopardy (John 4:1-4). So, these Jewish authorities accompanied the nobleman at the request of the centurion, because the centurion had built them a synagogue (Luke 7:5).
At this point, the context requires that the centurion, having discovered Jesus’ intention to come to his dwelling, had sent servants back to Jesus’ company in order to discourage him from doing so. Thus, revealing the faith Jesus then commended (Luke 7:6-9). Nevertheless, the only reason these Jewish authorities received Jesus was because of the miracles he ha d done, while in Jerusalem for the feast (John 4:45). What they wanted to see was yet more of the same (cp. John 4:48). No doubt, therefore, they objected, saying Jesus should, indeed, continue to Capernaum and heal the young man. Thus, Jesus’ words in John 4:48 was for them, not the young man’s father.
The text doesn’t say how long Jesus spent at Cana, but it was the hometown of James the Less/Nathaniel (John 21:2) one of the Twelve. So, Jesus may have spent some time there. Evidently, he was there long enough for news to get to Capernaum, where a certain nobleman was with his dying son, and the nobleman wished to see Jesus. Upon hearing the news of Jesus’ return to Galilee, the nobleman left to meet with him at Cana (John 4:47). Cana is about 20 miles from Capernaum, a day’s travel by horseback, but one and a half to two days on foot.[1]
This seems to fit the context of John’s account of the healing, in that the nobleman would have had to travel a full day by horseback or horse-driven carriage to arrive at Cana from Capernaum. Jesus would have started out with him to Capernaum the next day, but the nobleman may have sent word to Capernaum by horseback during the night to advise his wife and the centurion that Jesus was coming with him to Capernaum the next day. Realizing the problem this put Jesus in, the centurion sent word back and the two parties met about midday of the first day of Jesus’ journey by foot to Capernaum. Those traveling with him on horseback (or carriage) would have been traveling at a walking pace.
Once Jesus declared the young man healed, and was believed by the nobleman, Jesus turned back to go to Nain (Luke 7:11), while the nobleman returned to Capernaum. He was met by his servants (John 4:51) who told him his son was healed, and when the nobleman asked about what time his son’s health returned to him, they told him about the 7th hour the previous day, which was about the time Jesus told the young man’s father that he was healed (John 4:50, 52-53).
The healing of the nobleman’s son is the second sign, and with it the beginning of Jesus’ public ministry is fulfilled. The Gospel of the Kingdom was preached to the Jews, but was rejected by all those in authority. Nevertheless, Jesus drew to himself those who did believe, and out of that group he chose certain disciples who would preach that Gospel after him. The sign of the healing of the nobleman’s son testifies of Jesus’ limitless authority. In other words, his authority cannot be checked by anything over which he has power. What is physical cannot limit what is spiritual. Distance or space between Jesus and the object of his concern doesn’t matter. His authority is what matters. He is God (John 1:1) over all, and all must yield to his will. The healing of the nobleman’s son is a demonstration of that authority. Jesus’ presence at the place of concern wasn’t necessary, because his authority extends over all things, whether near or far, physical or spiritual, life or death. The rebellion of mankind, even of the religious among us, is recognized, in that we simply will not yield to the authority of God, or in this case of Jesus, the Messiah. His authority wasn’t and isn’t recognized by men, and, according to man, must at all times have our approval and support before it is legitimate.
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[1] According to one source, traveling on foot on good terrain in the summer one could cover 9-12 miles per day (depending upon one’s luggage), on horseback, that would be 19-25 miles.
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