But here also - as Eusebius had already noted [2020] - the Fourth Gospel, in its more comprehensive presentation of the Christ, as adding, not merely in the external succession of events, but in their internal connection, feature to feature in the portraiture of the Divine Redeemer, supplies the gap in the Synoptic narratives, which so often read only like brief historical summaries, with here and there special episodes or reports of teaching inserted. For St. John not only tells us of that early Ministry, which the Synoptists designedly pass over, but while, like them, referring to the captivity of John as the occasion of Christ's withdrawal from the machinations of the Pharisaic party in Judæa, he joins this departure from Judæa with the return to Galilee by supplying, as connecting link, the brief stay in Samaria with its eventful results. St. John, also, alone supplies the first-recorded event of this Galilean ministry. [2021] We therefore follow his guidance, simply noting that the various stages of this Galilean residence should be grouped as follows: Cana, [2022] Nazareth, [2023] and Capernaum, with general itineration from that centre. [2024] The period occupied, by what is thus briefly indicated in the Gospels, was from early summer, say, the beginning of June, to the unnamed feast of the Jews.' [2025] If it is objected, that the events seem too few for a period of about three months, the obvious answer is, that, during most of this time, Jesus was in great measure unattended, since the call of the Apostles [2026] only took place after the unnamed feast;' that, indeed, they had probably returned to their homes and ordinary occupations when Jesus went to Nazareth, [2027] and that therefore, not having themselves been eye-witnesses of what had passed, they confined themselves to a general summary. At the same time, St. Luke expressly marks that Jesus taught in the various Synagogues of Galilee, [2028] and also that He made a longer stay in Capernaum. [2029]
When Jesus returned to Galilee, it was in circumstances entirely different from those under which He had left it. As He Himself said, [2030] there had, perhaps naturally, been prejudices connected with the humbleness of His upbringing, and the familiarity engendered by knowledge [2031] of His home-surroundings. These were overcome, when the Galileans had witnessed at the feast in Jerusalem, what He had done. Accordingly, they were now prepared to receive Him with the reverent attention which His Word claimed. We may conjecture, that it was partially for reasons such as these that He first bent His steps to Cana. The miracle, which had there been wrought, [2032] would still further prepare the people for His preaching. Besides, this was the home of Nathanael, who had probably followed Him to Jerusalem, and in whose house a gladsome homage of welcome would now await Him. It was here that the second recorded miracle of His Galilean ministry was wrought, with what effect upon the whole district, may be judged from the expectancies which the fame of it excited even in Nazareth, the city of His early upbringing [2033]
It appears that the son of one of Herod Antipas' officers, either civil or military, [2034] was sick, and at the point of death. When tidings reached the father that the Prophet, or more than Prophet, Whose fame had preceded Him to Galilee, had come to Cana, he resolved, in his despair of other means, to apply to Him for the cure of His child. Nothing can be gained for the spiritual interest of this or any other Biblical narrative, by exaggeration; but much is lost, when the historical demands of the case are overlooked. It is not from any disbelief in the supernatural agency at work, that we insist on the natural and rational sequence of events. And having done so, we can all the more clearly mark, by the side of the natural, the distinctively higher elements at work. Accordingly, we do not assume that this court-officer' was actuated by spiritual belief in the Son of God, when applying to Him for help. Rather would we go to almost the opposite extreme, and regard him as simply actuated by what, in the circumstances, might be the views of a devout Jew. Instances are recorded in the Talmud, which may here serve as our guide. Various cases are related in which those seriously ill, and even at the point of death, were restored by the prayers of celebrated Rabbis. One instance is specially illustrative. [2035] We read that, when the son of Rabban Gamaliel was dangerously ill, he sent two of his disciples to one Chanina ben Dosa to entreat his prayers for the restoration of his son. On this, Chanina is said to have gone up to the Aliyah (upper chamber) to pray. On his return, he assured the messengers that the young man was restored, grounding his confidence, not on the possession of any prophetic gift, but on the circumstance that he knew his request was answered from the freedom he had in prayer. The messengers noted down the hour, and on their arrival at the house of Gamaliel found, that at that very hour the fever left him, and he asked for water.' Thus far the Rabbinic story. Even supposing that it was either invented or coloured in imitation of the New Testament, it shows, at least, what a devout Jew might deem lawful to expect from a celebrated Rabbi, who was regarded as having power in prayer.