44. For—in His own country (yap—ev 7H idia marpid.). or assigns the reason why Jesus went into Galilee. By /is own country, Judea seems to be meant, though almost the same phrase, His country,* is used by the three Synoptists of Nazareth in Galilee. John’s Gospel, however, deals with the Judean rather than with the Galilean ministry of Jesus, and the phrase, //is own country, is appropriate to Judeea as “ the true home and fatherland of the prophets, the land which con- tained the city of Messiah’s birth, the city associated with Him alike in ancient prophecy and in popular expectation.” Hence, at Jerusalem, the people said, ‘“‘ Hath not the Scriptures said that Christ cometh of the seed of David, and out of the town of Bethlehem, where David was” (vii. 42)? In vv. 1-3 it is stated that Jesus left Judea because of a controversy ex- cited by the Pharisees, whom John always marks as the leaders of the opposition to Jesus. Further, we are told that at Jeru- salem, though many believed on His name, yet Jesus did. not trust them (ii. 23, 24). According to this explanation, yap, for, is used in its natural and most obvious sense as assigning the reason for Christ’s departure into Galilee. The proverb is naturally suggested by the reference to Galilee, where Jesus had used it at Nazareth (see Matt. xiii. 57). The dre ody, when then (then indicating logical sequence and not time) of ver. 45 follows naturally upon the citation of the proverb, signifying a correspondence between the character of His reception in Galilee and the motive of His going thither. Finally, if we understand by fis own country, Nazareth, we are compelled to explain yap, for, from ver. 46; Jesus went to Cana (north of Nazareth) without passing through His native place, for the reason mentioned. This seems forced and arbitrary.t
*In Matt. xiii. 57, Tischendorf reads as here, év rf idlg marpldi, in his own country. Westcott and Hort, év 7H rarpld: abtod.
+I have given what seems, on the whole, the most simple and natural ex- planation, though against a host of high authorities. The various interpreta- tions form a bewildering jungle. All of them are open to objection. One of the most clear and simple discussions of the passage may be found in Schaff’s Popular Commentary on the Gospel of John, edited by Professors Milligan and Moulton, where this explanation is adopted, though Professor
GOSPEL OF JOHN. 129 45. Received (€déavro). See on iii. 32. 46. Jesus. The best texts omit.
Cana (77v Kava). Note the article the Cana, and see on ii. 1. The article defines the Cana previously referred to.
Nobleman (Sacvdsxos). Properly an adjective, meaning royal, from Bacwreds, king. It occurs in John only, here and ver. 49; and in all other passages is used as an adjective (Acts xi. 20, 21; Jas. ii. 8). Literally here, a king’s officer. Wyc., little King.
Was sick (joJéver). See on infirmities, Luke v. 15.
47. He went (a7fA3ev). Lit., went away (ame). Leaving his son for the time.
Heal ((donrar). See on Matt. viii. 7, and Luke vi. 19.
At the point of death (jmedrev atrodvncKey). Lit., was about to die. Compare Mark’s uncouth phrase, écydtws éyeu, lieth at the point of death, v. 23, on which see note. Compare also John xii. 33.
48. Said unto him, Except ye see. Addressing the noble- man (iim), but having in mind the Galilean population which he represents (ye).
Signs and wonders (onpeia nal répata). See on Matt. xxiv. 24. neta, signs, and épya, works, are John’s character- istic words for miracles. See v. 20; vii. 21; xiv. 10; ii. 23; vi. 2, ete.
Ye will not (ov). The double negative is correctly given by Reyv., “ye will in nowise.”
Schaff in Lange calls it ‘‘ far-fetched.” This is also the view of Canon West- cott. Other explanations are: Galilee generally; Nazareth; Lower Galilee, in which Nazareth was situated, as distinguished from Upper Galilee, in which was Capernaum.