THE NOBLEMAN & CHRIST

THE NOBLEMAN

John 4:46-54

        The account of Christ and the Nobleman is a very brief one, occupying only nine verses. It gives the account of His dealing with a nameless man. It is well to emphasize, in passing, the fact that this account must not be confused with Luke's account of our Lord's dealing with the centurion (Luke 7:2-10). The term employed to describe this man by our translators is "nobleman," which quite literally means, a king's man, that is, one serving under the authority of a king. We know nothing of him except what we find in this account. There have been very interesting conjectures concerning him, one being that he was Chuza, who Luke mentions as the husband of Joanna, and Herod's steward. Some have sought to identify him with Manaen, mentioned by Luke in the book of the Acts. Yet others have argued that he was Herod's own foster brother. As I have said, these things are all interesting but not important. That which we do know is that he was connected with the court, and unquestionably the reference was to the court of Herod Antipas, who was then known as king by the courtesy of the Roman authority.

        Thus the man was one who lived and served under the authority which was then being exercised in that region, and that would mean, in his case, that he was exercising this derived authority. I think we may say of him that, therefore, he was a man accustomed to having things done, which he desired; for with all the changes created by the passing of time, humanity remains very much the same.

        John tells us that this was the Lord's second sign in Galilee, after He had come out of Judea, and it took place in Cana, where, according to John's record His first sign had been given, that namely of the turning of water into wine. Thus we are brought face to face with the method of John, in speaking of these things as signs. The only place in the Gospel of John where the word "wonders" which is the equivalent of "miracles" occurs is here, where our Lord made use of the word in addressing this man. This, then, is one of the group of such signs recorded by John, which taken together, and allowed to bear their united testimony, are intended as the writer himself declared at the end of his account, to prove that Jesus is the Christ, the Son of God. Necessarily therefore it is in that way that it must be considered.

        In our immediate studies we are observing His methods with individuals; and the healing sign, whereas necessarily it has its bearing upon our article nevertheless occupies a secondary position.

        The remarkable thing about this second sign is that it was the operation of power at a distance, and the healing of the boy was not wrought by any physical contact with Christ at all. However, we fasten our attention upon the man himself, this king's man, in order that we may watch our Lord's method with him.

        At this time it may be said that the account appears to be a meager one. There are very few details, and yet, as we ponder it we see that it is graphic and vivid, and very remarkable in many ways, differing from anything we have seen so far in the course of our past articles. As a picture it stands in striking contrast to those at which we have already looked, in which there has been much of light and shade, form and color, and great variety. Here we have a picture which we may describe as one in black and white, a few bold strokes, in which the man is clearly seen, but in which the principal value is found in our Lord's dealing with him. Indeed, the method of Christ here is arresting in that He dealt with this man in a way that we do not usually associate with Him; and yet it was vindicated in a glorious result, namely, that the man himself, and his entire household believed on Jesus. As a matter of fact, this is the first reference to any whole household thus submitting itself to His authority.

        As we look at the man we remind ourselves once more that he was a king's man, under authority, and exercising authority. The whole account has to do with our Lord's dealing with him, and we can only see the man as we watch that process. We are first, however, impressed by the fact that whatever else may be said of him, he was a man of a great heart. He is seen making a desperate venture on behalf of his sick boy, who lay at the point of death.

        He had come from Capernaum to Cana to find Jesus, a journey of at least twenty-five miles. Hearing that Christ had come into Galilee, and was at Cana, he at once took this journey. His boy meant more to him than anything else in the world, and he lay at the point of death. Therefore he made the venture.

        When we speak of his coming as a venture, it is important that we understand what we mean by the word. He did not come because he was a disciple of Jesus, and as we shall see soon, from our Lord's address to him, he was not at all sure that Jesus could do anything for him. He went, as many other fathers has gone when their child lay at the point of death, and when skilled physicians had told him they could do no more. In such an hour a man will turn to anyone who has at least the reputation of being able to heal, His attitude of mind is revealed in the words of Jesus: "Except ye see signs and wonders, ye will in no wise believe."

        In that saying the man is remarkably unveiled, but definitely so. Whereas He used the plural form in this saying, the man himself was included in what was said. He made no reference to the boy, but rather unveiled the deepest fact of the man's mental attitude, which he shared in common with others. It is necessary to glance ahead in this way, in order to see the man clearly. He did not know that Jesus could do anything, but he made the venture, He had heard that He had healed, and in his extremity, the extremity of his agony and wounded love, he came to Him.

        When he heard this reply of Jesus, he said: "Sir, come down, before my child die."

        It is impossible to read this without hearing in it the protest of an angry agony. He was not arguing with Jesus. He was not entering into any discussion as to whether the diagnosis of our Lord of the general mental attitude was correct or not. In effect, he said, whatever the attitude of my mind may be, if there is any chance for my boy, come down before he die.

        Looking at him a little longer once more, the two sides of our article dovetails, and we see him as a man of courage, as he came, evidently quite suddenly, to a new vision and a new conviction. Here are two things which, when brought together, are found to be singularly dramatic. He said, "Come down, before my child die." Jesus replied, "Go thy way; thy son liveth." The man said, "Come" to Jesus. Jesus said "Go" to him. Then evidently something happened in the soul of the nobleman. It is one of those cases which indeed we are always face to face with when the mere letter of the account does not reveal all the facts. What made this man obey immediately? He wanted Jesus to come, and the Lord replied in effect, I am not coming; you go. Evidently in that moment a conviction seized him, upon which he acted. There came to him somehow a sense of confidence in Jesus, and the moment he arrived at that point, without any hesitation he left Jesus, and went. Here he is seen making a further venture, and it was the venture of courage.

        Once more we see the honesty of the man in the final movement. When as he journeyed home his servants met him and said "Thy son liveth," he found a corroboration of the truth of what Jesus had said to him. In order to make doubly sure of the connection between the living of his son and the word of Jesus, he asked his servants at what hour did he begin to amend? In effect they said to him, it did not begin, but it happened: "Yesterday at the seventh hour the fever left him."

        In that statement he found his answer and the ratification of his action when he had been obedient to the "Go" of Jesus. When he found his obedience thus vindicated, he did the only thing that was possible to an honest man; he surrendered completely.

        Twice over we are told he believed. When Jesus said "Go," John declares that he believed His word, and then he made his venture; and now, in the fullest sense, he believed completely, so completely, that he swept with him into the realm of committal, all his house. In that hour the whole company of this king's officer became disciples of Jesus. He thus passed into the realm where he became the servant of another King, in a new Kingdom.

        When we turn to examine the method of Jesus, necessarily we go over the account again. The first thing we observe is that our Lord, in dealing with this man, was that of ignoring apparently the trouble, even though the man's heart was wrought with anguish. He went to the very center of his personality, and told him what his outlook really was. He classed him with his generation as He said: "Except ye see signs and wonders, ye will in no wise believe." Many churches today promote this attitude.

        In effect He declared to him that he was not an original thinker, that he was just one of the crowd, and one of the crowd by which our Lord was surrounded in His work. We are at once reminded of the statement of John at the end of his second chapter, that there were many believed who saw His signs, to whom He could not commit Himself. In these words our Lord referred to the same fact, that men were seeking signs, and would not believe except they saw them. This word of Christ was a sharp and incisive one; may we not say reticently and carefully, but resolutely, that it sounded a cruel thing to say to a man under such conditions. Just when his highest consciousness was that of concern, and even agony about his boy, Christ talked to him about a general attitude of his life, his mentality, and told him that he was one of a crowd, more concerned in seeing signs than in anything else.

        Yet what a revelation we have here of our Lord. There was no reserve in His own mind, in His own heart, in His own will. He loved that boy as much as his father did, and His ultimate intention was that of giving him healing; and in so doing, of bringing joy and comfort to the heart of the father. But for the moment He left all these secondary things, and declared the deepest truth concerning this man as one of the multitude. Their attitude was that which is revealed in a saying which we often hear today, When I see, I will believe. A moment's consideration will show what a foolish saying that is, which is so commonly employed-Seeing is believing. Seeing is not believing. Seeing is seeing. Belief is being sure when you cannot see. Our Lord was forever seeking for the quality of faith that was independent of signs, that quality of faith which must center in Him, as apart from His works. This thing was declared by Him at the end of His ministry, when to the little group of disciples in the upper room He said: "Believe Me . . . or else believe Me for the very works' sake."

        In these words He made Himself the center of confidence, and relegated the works to a secondary although admittedly important place. When therefore this king's man came to Him as a father, He halted, first to reveal to him what was the failing quality in his attitude.

        Then when the man said in effect. I am not now prepared to discuss myself or my attitudes, I am m need of help, "Come down, before my child die," our Lord replied to him, as we have said in effect, No, I am not coming, "Go . . . thy son liveth." In these words He laid upon the man an imperative command. It was the voice of a King saying, "Go," and making an assertion, "thy son liveth." It was as though our Lord said to him, You are seeking a sign, and I will give you a sign, but not until you have taken Me at My word, and acted upon that, without the sign. John is careful here to declare that the man went because he believed His word, not upon the basis of a sign. The sign was offered, but it was postponed.

        Here once more we are brought face to face with these things that cannot be recorded, but which are obviously present. What made this man believe the word of Jesus? There can be but one answer, and it is found in the Person of the Lord Himself. There was something about Him, something in the glance of His eye, something in the mien of His majesty, something perhaps undefinable, and yet convincing. The very quick obedience to the word of Jesus on the part of this man is evidence that there was always something about the Lord Himself which perhaps the only word we can use that is adequate is supernatural. There was something mystic, majestic, and merciful, in which all the compassions of eternity expressed themselves. It was this something undoubtedly that captured the man, and made him act in obedience to the word of the Lord.

        Thus we see that first of all the Lord, in severe terms, expressed His condemnation of that attitude which the nobleman shared with others of his age. He then created for him an opportunity to rise on to a higher level by uttering a word of simple authority, coupling His imperative with an assertion which had no proof, and could have no proof: "Thy son liveth." In uttering the words, however, He had revealed Himself to that man in such fashion as to give him the opportunity to exercise his will in obedience to the conviction that had possessed him; and He coupled His imperative with the promise of a sign.

        Then the last thing in the method of Christ was that which is obvious. The boy was healed. Distance had no bearing upon the question of the power of Christ. The sign was given, and the activity of a daring and venturesome volitional faith in the word, reinforced by the Person, brought to this man all he sought of help, and such a conviction concerning our Lord, that he yielded to Him completely, and carried his household with him.

        As we ponder this account, brief as it is, there are certain great truths stand clearly revealed. The first is that when any man comes to Christ, he comes to One Who knows the truth concerning him. He understands that underlying attitude toward life that affects life powerfully, even when we ourselves may not be conscious of it. Here was a man, one of the crowd of his day, who was always seeking a sign, in order to create faith. What our Lord did in revealing that fact to him is what He always does in every and any connection, when men come into contact with Him.

Having thus brought a man face to face with reality concerning himself, He immediately lays upon him some command, obedience to which must be dependent upon faith, even when there is no sign. Nevertheless He always couples His command with some promise. The commands may vary, according to individual needs. In this man it consisted of an order to take a journey, to tramp back over the twenty-five miles that he had traversed. That was the command. It was necessary that he should obey. What the Lord's command may be to any individual can only be known to that individual. Personally I shall know His command, whatever it may be, and that it is for me, and for me alone. In the case of the young ruler He said: "Go, sell all that thou hast and give to the poor, and come, follow Me."

        He does not say that to everyone. The great truth is that He presents Himself to the soul as sovereign Lord, and lays upon that soul some command which claims obedience, right then and there, in the matter of something that is clearly in front of the soul. As in the case of this man, it is invariably the command which provides at the moment, no sign, but which, nevertheless promises some sign which shall come in the pathway of obedience. It would not be correct to say that there is no evidence of the fulfillment of the promise of the sign, for that, as we have already emphasized, is always provided in the Person of the Lord Himself. In the case of this man, he heard the announcement that his boy was living. There was no evidence that it was so, other than the tones of the voice and the wonder of the Person. On the basis of these things he obeyed.

        All this in principle is carried out in the case of every man or woman who comes thus face to face with Christ. He will rebuke weakness He knows, but at the same moment He will create an opportunity to overcome that very weakness, and to rise on to the higher level of life. He always calls upon the soul to make a venture, based upon these two great evidences of His word and if we obey, at that point we may institute question as did this man, and the result will always be that we yield to Him in a new and more complete way. We may roughly say that if we will give Christ His opportunity. He will always vindicate Himself. In His dealing with us, we may be conscious at first of the sharp incision of the surgeon's knife, that gets to the root of the malady, but that is always followed by the healing that cures the trouble, and brings us into the full realization of life.