The healing of the nobleman's son (John 4:46–54)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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St. John Chrysostom (c. 347–407)

Homilies on the Gospel of St. John, Homily 35 (on John 4:46–54) Source: trans. G. T. Stupart, Nicene and Post-Nicene Fathers, First Series, Vol. 14, 1889. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf114.iv.xxxvii.html

On why this nobleman is a different man from the centurion of Matthew, and shows a weaker faith:

Some indeed think that this is the man mentioned by Matthew ... but he is shown to be a different person, not only from his dignity, but also from his faith. That other, even when Christ was willing to go to him, entreats Him to tarry; this one, when He had made no such offer, draws Him to his house. The one saith, “I am not worthy that Thou shouldest come under my roof”; but this other even urges ... Him, saying, “Come down ere my son die.”

On Christ healing the father, sick in mind, no less than the son:

It is for this that Christ rebuketh him and toucheth his conscience, to show that His miracles were wrought principally for the sake of the soul. For here He healeth the father, sick in mind, no less than the son, in order to persuade us to give heed to Him, not by reason of His miracles, but of His teaching. For miracles are not for the faithful, but for the unbelieving and the grosser sort.

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St. Cyril of Alexandria (c. 376–444)

Commentary on the Gospel of St. John, Book 2 (on John 4:46–54) Source: trans. P. E. Pusey, Library of Fathers of the Holy Catholic Church, Vol. 43, 1874. Public domain. Full text: https://www.tertullian.org/fathers/cyril_on_john_02_book2.htm

On the nobleman who calls Him Lord yet does not yet own Him God, able to heal even from afar:

he calleth Him Lord, but giveth not at all the true dignity of Lordship. For he would have straightway fallen down and besought Him, not that he should by all means come to his house, and go down with him to the sick lad; but should rather with authority and God-befitting command drive away the sickness that fell on him. For what need for Him to be present to the sick, whom He could easily heal, even absent?

On the one word that heals two souls at once:

The one command of the Saviour healeth two souls. For in the nobleman it worketh unwonted faith, the child it rescueth from bodily death. Which is healed first it is hard to say. Both, I suppose, simultaneously, the disease taking its departure at the command of the Saviour.

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Theophylact of Ohrid (c. 1055–1107)

Explanation of the Gospel of John (on John 4:46–54) As preserved in the Catena Aurea on John. Public domain.

On why the Evangelist recalls the miracle at Cana, and the nobleman's still-imperfect faith:

The Evangelist reminds us of the miracle in order to express the praise due to the Samaritans. For the Galileans in receiving Him were influenced as well by the miracle He had wrought with them, as by those they had seen at Jerusalem. The nobleman certainly believed in consequence of the miracle performed at Cana, though he did not yet understand Christ's full greatness.

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Blessed Augustine of Hippo (354–430)

Tractates on the Gospel of John, Tractate 16 (on John 4:43–54) Source: trans. John Gibb and James Innes, Nicene and Post-Nicene Fathers, First Series, Vol. 7, 1888. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf107.iii.xvii.html

On the ruler as a man lukewarm in faith, who came only to test what Christ could do:

Having been besought, this is what He answered: “Except ye see signs and wonders, ye believe not.” He shows us a man lukewarm, or cold in faith, or of no faith at all; but eager to try by the healing of his son what manner of person Christ was, who He was, what He could do.

On the difference between this ruler and the centurion — presence demanded, and unworthiness confessed:

See the distinction: this ruler desired the Lord to come down to his house; that centurion declared himself to be unworthy. To the one it was said, “I will come and heal him;” to the other, “Go, thy son liveth.” To the one He promised His presence; the other He healed by His word. The ruler sought His presence by force; the centurion declared himself unworthy of His presence. Here is a ceding to loftiness; there, a conceding to humility.

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St. Gregory the Great (c. 540–604)

Forty Gospel Homilies, Homily 28 (on John 4:46–53) As preserved in the Catena Aurea on John. Public domain.

On the nobleman's deficient faith, which thought Christ could not save unless present:

His faith was deficient; in that he thought that our Lord could not save, except He were personally present.

On Christ, present by His power even where He is absent in place, who saves by His command alone:

Our Lord in His answer implies that He is in a certain sense where He is invited present, even when He is absent from a place. He saves by His command simply, even as by His will He created all things.

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St. Bede the Venerable (c. 673–735)

Exposition of the Gospel of John (on John 4:46–54) As preserved in the Catena Aurea on John. Public domain.

On faith formed by degrees — beginning, growth, and maturity:

So, we see, faith, like the other virtues, is formed gradually, and has its beginning, growth, and maturity. His faith had its beginning, when he asked for his son's recovery; its growth, when he believed our Lord's words ... its maturity, after the announcement of the fact by his servants.