From the very greatness of Christ, and our consequent inability to bring Him into comparison with other men, we are apt to miss some of the significant features of His conduct. In the circumstances before us, for example, most teachers at an early stage in their career would have been in some excitement, and would probably have shown no reluctance to accede to the nobleman's request, and go down to his house, and so make a favourable impression on Herod's court. It was an opportunity of getting a footing in high places which a man of the world could not have overlooked. But Jesus was well aware that if the foundations of His kingdom were to be solidly laid, there must be excluded all influence of a worldly kind, all the overpowering constraint which fashion and great names exercise over the mind. His work, He saw, would be most enduringly, if most slowly, done in a more private manner. His own personal influence on individuals must first of all be the chief agency. He speaks, therefore, to this nobleman without any regard to his rank and influence; indeed, rather curtly dismisses him with the words, "Go, thy son lives." The total absence of display is remarkable. He did not go to Capernaum, to stand by the sickbed, and be acknowledged as the healer. He made no bargain with the nobleman that if his son recovered he would let the cause be known. He simply did the thing, and said nothing at all about it.
Though it was only one in the afternoon when the nobleman was dismissed he did not go back to Capernaum that night--why, we do not know. A thousand things may have detained him. He may have had business for Herod in Cana or on the road as well as for himself; the beast he rode may have gone lame where he could not procure another; at any rate, it is quite uncalled for to ascribe his delay to the confidence he had in Christ's word, an instance of the truth, "He that believeth shall not make haste." The more certainly he believed Christ's word the more anxious would he be to see his son. His servants knew how anxious he would be to hear, for they went to meet him; and were no doubt astonished to find that the sudden recovery of the boy was due to Him whom their master had visited. The cure had travelled much faster than he who had received the assurance of it.
The process by which they verified the miracle and connected the cure with the word of Jesus was simple, but perfectly satisfactory. They compared notes regarding the time, and found that the utterance of Jesus was simultaneous with the recovery of the boy. The servants who saw the boy recover did not ascribe his recovery to any miraculous agency; they would no doubt suppose that it was one of those unaccountable cases which occasionally occur, and which most of us have witnessed. Nature has secrets which the most skilful of her interpreters cannot disclose; and even so marvellous a thing as an instantaneous cure of a hopeless case may be due to some hidden law of nature. But no sooner did their master assure them that the hour in which the boy began to amend was the very hour in which Jesus said he would get better, than they all saw to what agency the cure was due.
Here lies the special significance of this miracle; it brings into prominence this distinctive peculiarity of a miracle, that it consists of a marvel which is coincident with an express announcement of it, and is therefore referrible to a personal agent.[13] It is the two things taken together that prove that there is a superhuman agency. The marvel alone, a sudden return of sight to the blind, or of vigour to the paralysed, does not prove that there is anything supernatural in the case; but if this marvel follows upon the word of one who commands it, and does so in all cases in which such a command is given, it becomes obvious that this is not the working of a hidden law of nature, nor a mere coincidence, but the intervention of a supernatural agency. That which convinced the nobleman's household that a miracle had been wrought was not the recovery of the boy, but his recovery in connection with the word of Jesus. What they felt they had to account for was not merely the marvellous recovery, but his recovery at that particular time. Even though it could be shown, then,--as it can never be,--that every cure reported in the Gospels might possibly be the result of some natural law, even though it could be shown that men born blind might receive their sight without a miracle, and that persons who had consulted the best physician suddenly recovered strength--this, we are to remember, is by no means the whole of what we have to account for. We have to account not only for sudden, and certainly most extraordinary cures, but also for these cures following uniformly, and in every case the word of One who said the cure would follow. It is this coincidence which puts it beyond a doubt that the cures can be referred only to the will of Christ.