The official was responding as most of the Galileans did. Jesus used the plural "you" indicating that this man"s unbelief was typical of most of his countrymen. Jesus" mention of "signs" (Gr. semeia) pointed to the significance of His miracles. This is the only place in John"s Gospel where "wonders" occurs. This word (Gr. terata) stresses the wonder or awe that miracles produce in those who witness them. Jesus" use of the word suggests that the people wanted to see miracles just so they could marvel at them. [source][source][source]
Jesus implied that the man did not believe in Him. He did, of course, believe that Jesus could heal His Song of Solomon , but he had not yet come to believe that He could heal from a distance. Jesus viewed that second level of belief as the significant one. The official may well have thought, What do you mean I do not believe on you? The man probably felt rebuked by Jesus" comment, but Jesus" aim was to bring him to deeper faith in Himself. [source][source][source]
Context Summary
John 4:46-54 - The Reward Of Trusting Jesus' Word
The particular interest of this beautiful incident is in John 4:50. The father had such faith in our Lord's promise that he started off at once on his homeward journey, needing no further assurance that all was well. It would appear, indeed, that he went to some inn or caravansary on his way back, because there would have been ample time between the seventh hour (one o'clock in the day) and nightfall to get from Cana down to Capernaum. Why should he hasten! The boy was living, doing well, since the Master had said so. He was sure of it and thanked God for it and gladly took the opportunity of a quiet night's rest, to sleep off the effects of long watching, intense anxiety, and the swift journey to Cana. When his servants met him with the news that the boy was healed, he inquired at what hour the change had taken place, merely to corroborate his own conclusions. What a happy family that was! This nobleman may have been Chuza, Herod's steward, Luke 8:3, or Manaen, Herod's foster-brother, Acts 13:1. Why should we not have the same simple faith in the word of God's promise! [source]
Chapter Summary: John 4
1Jesus talks with a woman of Samaria, and reveals his identity to her 27His disciples marvel 31He declares to them his zeal for God's glory 39Many Samaritans believe on him 43He departs into Galilee, and heals the ruler's son that lay sick at Capernaum
Greek Commentary for John 4:48
Except ye see [εαν μη ιδητε] Condition of the third class Jesus is not discounting his “signs and wonders” Strong double negative with aorist active subjunctive of πιστευω pisteuō picturing the stubborn refusal of people to believe in Christ without miracles. [source]
Said unto him, Except ye see [] Addressing the nobleman (him ), but having in mind the Galilean population which he represents (ye ). [source]
Ye will not [οὐ μὴ] The double negative is correctly given by Rev., “ye will in nowise.” [source]
Reverse Greek Commentary Search for John 4:48
Matthew 24:24Signs and wonders [σημεῖα καὶ τέρατα] See on Matthew 11:20. The two words often joined in the New Testament. See John 4:48; Acts 2:22; Acts 4:30; 2 Corinthians 12:12. The words do not denote different classes of supernatural manifestations, but these manifestations regarded from different points of view. The same miracle may be a mighty work, or a glorious work, regarded with reference to its power and grandeur; or a sign of the doer's supernatural power; or a wonder, as it appeals to the spectator. Τέρας , (derivation uncertain) is a miracle regarded as a portent or prodigy, awakening amazement. It most nearly corresponds, therefore, to the etymological sense of the word miracle (Lat., miraculum, a wonderful thing, from mirari, to wonder )i1. [source]
Matthew 24:24Great signs and wonders [σημεια μεγαλα και τερατα] Two of the three words so often used in the N.T. about the works They often occur together of the same work (John 4:48; Acts 2:22; Acts 4:30; 2 Corinthians 12:12; Hebrews 2:4). Τερας Teras is a wonder or prodigy, δυναμις dunamis a mighty work or power, σημειον sēmeion a sign of God‘s purpose. Miracle (μιραχυλυμ miraculum) presents only the notion of wonder or portent. The same deed can be looked at from these different angles. But the point to note here is that mere “signs and wonders” do not of themselves prove the power of God. These charlatans will be so skilful that they will, if possible (ει δυνατον ei dunaton), lead astray the very elect. The implication is that it is not possible. People become excited and are misled and are unable to judge of results. Often it is post hoc, sed non propter hoc. Patent-medicine men make full use of the credulity of people along this line as do spiritualistic mediums. Sleight-of-hand men can deceive the unwary. [source]
Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural
Root: πιστεύω
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
Greek Commentary for John 4:48
Condition of the third class Jesus is not discounting his “signs and wonders” Strong double negative with aorist active subjunctive of πιστευω pisteuō picturing the stubborn refusal of people to believe in Christ without miracles. [source]
Addressing the nobleman (him ), but having in mind the Galilean population which he represents (ye ). [source]
See on Matthew 24:24. Σημεῖα , signs, and ἔργα , works, are John's characteristic words for miracles. See John 5:20; John 7:21; John 14:10; John 2:23; John 6:2, etc. [source]
The double negative is correctly given by Rev., “ye will in nowise.” [source]
Reverse Greek Commentary Search for John 4:48
See on Matthew 11:20. The two words often joined in the New Testament. See John 4:48; Acts 2:22; Acts 4:30; 2 Corinthians 12:12. The words do not denote different classes of supernatural manifestations, but these manifestations regarded from different points of view. The same miracle may be a mighty work, or a glorious work, regarded with reference to its power and grandeur; or a sign of the doer's supernatural power; or a wonder, as it appeals to the spectator. Τέρας , (derivation uncertain) is a miracle regarded as a portent or prodigy, awakening amazement. It most nearly corresponds, therefore, to the etymological sense of the word miracle (Lat., miraculum, a wonderful thing, from mirari, to wonder )i1. [source]
Two of the three words so often used in the N.T. about the works They often occur together of the same work (John 4:48; Acts 2:22; Acts 4:30; 2 Corinthians 12:12; Hebrews 2:4). Τερας Teras is a wonder or prodigy, δυναμις dunamis a mighty work or power, σημειον sēmeion a sign of God‘s purpose. Miracle (μιραχυλυμ miraculum) presents only the notion of wonder or portent. The same deed can be looked at from these different angles. But the point to note here is that mere “signs and wonders” do not of themselves prove the power of God. These charlatans will be so skilful that they will, if possible (ει δυνατον ei dunaton), lead astray the very elect. The implication is that it is not possible. People become excited and are misled and are unable to judge of results. Often it is post hoc, sed non propter hoc. Patent-medicine men make full use of the credulity of people along this line as do spiritualistic mediums. Sleight-of-hand men can deceive the unwary. [source]
The first of the visions to be so described (Revelation 13:3; Revelation 15:1), and it is introduced by ωπτη ōphthē as in Revelation 11:19; Revelation 12:3, not by μετα ταυτο meta tauto or by ειδον eidon or by ειδον και ιδου eidon kai idou as heretofore. This “sign” is really a τερας teras (wonder), as it is so by association in Matthew 24:24; John 4:48; Acts 2:22; Acts 5:12. The element of wonder is not in the word σημειον sēmeion as in τερας teras but often in the thing itself as in Luke 21:11; John 9:16; Revelation 13:13.; Revelation 15:1; Revelation 16:14; Revelation 19:20. [source]