Page:An Exposition of the Old and New Testament (1828) vol 5.djvu/95

Rh needed not any physical contact, as in natural operations, nor any application to the part affected; but the cure, he believed, might be wrought, without bringing the physician and patient together. We read afterwards of those, who brought the man sick of the palsy to Christ, through much difficulty, and set him before him, and Christ commended their faith for a working faith. This centurion did not bring his man sick of the palsy, and Christ commended his faith for a trusting faith: true faith is accepted of Christ, though variously appearing: Christ puts the best construction upon the different methods of religion that people take, and thereby has taught us to do so too. This centurion believed, and it is undoubtedly true, that the power of Christ knows no limits, and therefore nearness and distance are alike to him. Distance of place cannot obstruct either the knowing, or working, of him that ''fills all places. Am I a God at hand, says the Lord, and not a God afar off?'' Jer. 23. 23.

(2.) That he could cure him with a word, not send him a medicine, much less a charm; but speak the word only, and I do not question but my servant shall be healed. Herein he owns him to have a divine power, an authority to command all the creatures and powers of nature, which enables him to do whatsoever he pleases in the kingdom of nature; as at first he raised that kingdom by an almighty word, when he said, Let there be light. With men, saying and doing are two things; but not so with Christ, who is therefore the Arm of the Lord, because he is the eternal Word. His saying, Be ye warmed, and filled, (Jam. 2. 16.) and healed, warms, and fills, and heals.

The centurion's faith in the power of Christ he here illustrates by the dominion he had, as a centurion, over his soldiers, as a master over his servants; he says to one, Go, and he goes, &c. They were all at his beck and command, so as that he could by them execute things at a distance; his word was a law to them—dictum factum; well disciplined soldiers know that the commands of their officers are not to be disputed, but obeyed. Thus could Christ speak, and it is done; such a power had he over all bodily diseases. The centurion had this command over his soldiers, though he was himself a man under authority; not a commander in chief, but a subaltern officer; much more had Christ this power, who is the supreme and sovereign Lord of all. The centurion's servants were very obsequious, would go and come at every the least intimation of their master's mind. Now, [1.] Such servants we all should be to God: we must go and come at his bidding, according to the directions of his word, and the disposals of his providence; run where he sends us, return when he remands us, and do what he appoints. What saith my Lord unto his servant? When his will crosses our own, his must take place, and our own be set aside. [2.] Such servants bodily diseases are to Christ. They seize us when he sends them, they leave us when he calls them back; they have that effect upon us, upon our bodies, upon our souls, that he orders. It is a matter of comfort to all that belong to Christ, for whose good his power is exerted and engaged, that every disease has his commission, executes his command, is under his control, and is made to serve the intentions of his grace. They need not fear sickness, nor what it can do, who see it in the hand of so good a Friend.

II. Here is the grace of Christ appearing toward this centurion; for to the gracious he will show himself gracious.

1. He complies with his address at the first word. He did but tell him his servant's case, and was going on to beg a cure, when Christ prevented him, with this good word, and comfortable word, I will come and heal him; (v. 7.) not, I will come and see him—that had evinced him a kind Saviour; but, I will come and heal him—that shows him a mighty, an almighty Saviour; it was a great word, but no more than he could make good; for he has healing under his wings; his coming is healing. They who wrought miracles by a derived power, did not speak thus positively, as Christ did, who wrought them by his own power, as one that had authority. When a minister is sent for to a sick friend, he can but say, I will come and pray for him; but Christ says, I will come and heal him: it is well that Christ can do more for us than our ministers can. The centurion desired he would heal his servant; he says, I will come and heal him; thus expressing more favour than he did either ask or think of. Note, Christ often outdoes the expectations of poor supplicants. See an instance of Christ's humility, that he would make a visit to a poor soldier. He would not go down to see a nobleman's sick child, who insisted upon his coming down, (John 4. 47—49.) but he proffers to go down to see a sick servant; thus does he regard the low estate of his people, and give more abundant honour to that part which lacked. Christ's humility, in being willing to come, gave an example to him, and occasioned his humility, in owning himself unworthy to have him come. Note, Christ's gracious condescensions to us, should make us the more humble and self-abasing before him.

2. He commends his faith, and takes occasion from it to speak a kind word of the poor Gentiles, v. 10—12. See what great things a strong but self-denying faith can obtain from Jesus Christ, even of general and public concern.

(1.) As to the centurion himself; he not only approved him and accepted him, (that honour have all true believers,) but he admired him and applauded him: that honour great believers have, as Job; there is none like him in the earth.

[1.] Christ admired him, not for his greatness, but for his graces. When Jesus heard it, he marvelled; not as if it were to him new and surprising, he knew the centurion's faith, for he wrought it; but it was great and excellent, rare and uncommon, and Christ spoke of it as wonderful, to teach us what to admire; not worldly pomp and decorations, but the beauty of holiness, and the ornaments which are in the sight of God of great price. Note, the wonders of grace should affect us more than the wonders of nature or providence, and spiritual attainments more than any achievements in this world. Of those that are rich in faith, not of those that are rich in gold and silver, we should say that they have gotten all this glory, Gen. 31. 1. But whatever there is admirable in the faith of any, it must redound to the glory of Christ, who will shortly be himself admired in all them that believe, as having done in and for them marvellous things.

[2.] He applauded him in what he said to them that followed. All believers shall be, in the other world, but some believers are, in this world, confessed and acknowledged by Christ before men, in his eminent appearances for them and with them. Verily, I have not found so great faith, no, not in Israel. Now this speaks, First, Honour to the centurion; who, though not a son of Abraham's loins, was an heir of Abraham's faith, and Christ found it so. Note, The thing that Christ seeks is faith, and wherever it is, he finds it, though but as a grain of mustard-seed. He had not found so great faith, all things considered, and in proportion to the means; as the poor widow is said to cast in more than they all, Luke 21. 3, Though the centurion was a Gentile, yet he was thus commended. Note, we must be so far from grudging, that we must be forward, to give those their due praise, that are not within our denomination or pale. Secondly, It speaks shame to Israel, to whom pertained the adoption, the glory,