Jesus performed
The phrase "Jesus performed" emphasizes the active role of Jesus in executing the miracle. The Greek verb "ἐποίησεν" (epoiēsen) is used here, which means "to make" or "to do," indicating Jesus' divine ability to bring about change and healing. This action underscores His identity as the Son of God, who has authority over life and death. In the historical context of the New Testament, miracles were seen as acts of divine intervention, and Jesus' performance of such acts was a testament to His messianic identity and His fulfillment of Old Testament prophecies.

after coming from Judea to Galilee
The phrase "after coming from Judea to Galilee" situates the miracle geographically and contextually. Judea and Galilee were distinct regions in ancient Israel, with Judea being the religious center due to Jerusalem and the Temple, while Galilee was more rural and diverse. Jesus' movement from Judea to Galilee signifies a transition in His ministry, reaching out to a broader audience. This journey also reflects the historical and cultural tensions between these regions, as Galilee was often looked down upon by the Judean religious elite. By performing miracles in Galilee, Jesus demonstrates that His message and power are not confined to the religious epicenter but are accessible to all, fulfilling the prophecy of a light shining in Galilee (Isaiah 9:1-2).

This miracle of healing naturally brings to the thoughts the healing of the centurion's servant. See Notes on Matthew 8:5 et seq., and Luke 7:2 et seq. To some minds, from Irenaeus downwards, the resemblance has seemed so striking that nothing short of identification could explain it. But there is no a priori reason why two miracles should not be performed under circumstances in some respects analogous, and the knowledge of the healing in this case may well have led to the faith in that. If we bear in mind that the miracle is ever to be regarded as the parable in act, it is probable that the acts of Christ would be repeated. Repetition is a part of the method of every great teacher, and formed a large part in the Rabbinic systems Jesus Christ was, it is true, infinitely above .all human teachers, but His hearers were ordinary men, and His teaching and working must have adapted itself to the constitution of the human mind. A comparison of the present narratives will establish the following points of difference, which in their totality amount, it is believed, to little short of proof, that St. John has added the history of a sign which is not recorded in the earlier Gospels.

(1) It is here a nobleman who pleads for his son; there a centurion for his servant (Matthew 8:6; Luke 7:2). . . .

(1) Gathering susceptible spirits to himself, and judging men by the reception they were giving or not giving to his word; e.g. Nathanael, Nicodemus, the Jews, the Samaritans, the Galilaeans.

(2) Accepting or revealing the mightiest and most enduring names - "The Son of God," "the Lamb of God," the Baptizer with the Holy Ghost, "the King of Israel," the Opener of the kingdom of heaven, the Creator of all things, the Head of the theocracy, the Rebuilder of the temple of his body, the Teacher of the teacher of Israel, the "Son of man," the Saviour, the Giver of eternal life, the Light, the Bridegroom of the true bride, the Object of the eternal Father's love, the Revealer of the Father in his most essential features and most perfect will, the "Prophet that should come into the world," the "Saviour of the world," the "Christ of God."

(3) We see him, in the majesty of his omnipotence, hiding himself, as the Almighty always does, behind and in his works; we see him hallowing and heightening the joys of nuptial love, and again purifying the house of God from all contaminating adjuncts; we see him in his exalted mood consumed by holy zeal, and also weary and thirsty by the well, asking for water from an alien, and making to her the most astonishing revelations, hushing the pride, as they have secured the reverence, of all after ages by their spirituality and refinement. . . .

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