Matthew 8 - The Biblical Illustrator - Bible Commentaries

Verses 1-4

Matthew 8:1-4

And, behold, there came a leper.

The leper’s cure

I. The leper’s faith.

II. Christ’s treatment or the leper.

1. That this disease is a type of moral corruption.

2. God’s grace alone can effect a cure.

3. We see the power of prayer. (W. Wight, M. A.)

The healing of the leper

I. The leper’s opportunity. Let every hearer of the word follow Jesus Christ till he finds Him in secret.

II. The leper’s defiliment.

1. The disease of leprosy seems to have appeared first in Israel while in the land of Egypt, the earliest notice of it being in the leprous hand of Moses. Sin, like leprosy, is deeply hereditary. It spreads corruption and dissolution through the entire body. It was viewed with the hopelessness of death.

2. The leprosy, selected by God as the special type of sin, #as more than other diseases sent immediately from heaven as the express punishment of sin. Thus with Gehazi.

3. The leper, alone of all the sick, was shut out from the camp of Israel. The sinner excluded from holy fellowship.

4. The leper was appointed to bewail himself as one already dead; he was to become his own mourner (Leviticus 13:45). These were three of the chief symbols of sorrow for the dead. The leprous sinner is dead, while he lives.

III. The leper’s prayer.

1. He was convinced of Christ’s ability to heal him. This the chief element of saving faith.

2. There is an appeal to the compassionate will of Jesus.

IV. The leper’s cleansing.

1. Jesus is moved with compassion, touches, and cleanses.

2. The thanksgiving is seasonable and acceptable in one case; the gratitude, unwise and not obedient in the other. The case of the ten lepers. (A. Moody Stuart.)

I. The individual referred to-“a leper.” No condition more awful and distressing. Striking representation of sin. Leprosy was generally hereditary; small in its first appearance, deep-seated and inveterate in its nature, universal in its prevalence, loathsome in its appearance, excluded from society, incurable by human power, and generally produced a most awful death.

II. His address to the redeemer. It was an address of humble respect, associated with faith, affecting appeal to his misery and Christ’s goodness.

III. The conduct of the saviour. Responded to his appeal; His word was omnific and conveyed His healing power; He put forth His hand to testify to his cleanness; He sent him to the priest that his recovery might be duly attested; He was to present a gift unto the Lord. See how you are to obtain healing and purity. See the way in which Christ will receive you.

1. Bless God for health of body.

2. Especially be anxious for health of soul.

3. Praise God for the means of spiritual health and felicity.

4. Come and be healed. (J. Barnis, LL. D.)

Healing of the leper

I. His lamentable condition.

II. His appropriate prayer.

III. His complete restoration.

IV. His instant dismissal. (J. T. Woodhouse.)

Christ’s healing touch

It was a touch

(1) of purity;

(2) of sympathy;

(3) of power. (G. Shrewsbury.)

The touch of Christ cleanseth

“Blessed are the merciful,” so our Lord had said; now the act follows the word.

I. How truly humble and lowly was Jesus. Free from ostentation He walked among men. Christ can heal the leprosy of pride.

II. Though lowly, the Saviour was not fearful. With all our pride, how many things we fear. We fear labour, difficulty. Let us learn from Christ what courage is. He can cleanse from the leprosy of fear.

III. Impurity is another form of leprosy.

IV. Indolence, too, is a leprosy. Christ’s is an active Spirit, by feeling the influence of which we shall be healed of sloth.

V. Selfishness is leprosy.

VI. We shall see in discontent an irritating leprosy, eating into our mind’s health and our soul’s peace. These are instances of our moral disease. The Saviour’s band can heal. (F. W. P. Greenwood, D. D.)

Christ’s healing touch

Notice in Christ’s touch of the sick.

I. His fixing and confirming faith in himself the healer. It is in condescension to human weakness that He lays His hands on sick folk; we believe in little that we cannot see. Naaman said, “Behold, I thought,” etc. Pain and sickness are sensible; we look for equally sensible tokens of the energy of the Restorer. Thus we are touched into attention.

II. His answer to our craving for sympathy. Had Jesus held aloof from the diseased they would never have trusted Him. His touch was healing; some touches irritate. In the Incarnation Christ touches us in sympathy. It is a comfort to be touched by Christ.

III. The symbol of His bearing our infirmities and carrying our sins. He touched our nature in all its pollution. He is not ashamed to call us brethren. (A. Mackennal, B. A.)

Touching the loathsome

A good Christian lady living in Sweden opened a home for crippled and diseased children-children whom nobody really cared about but herself-and received about twenty of them into it. Amongst them was a little boy of three years old, who was a more frightful and disagreeable object than you ever saw, or are ever likely perhaps to see in your life. He resembled skeleton. His poor skin was so covered with blotches and sores that he could not be dressed. He was always crying and whining, always peevish, and the poor little fellow gave more trouble almost than all the others put together. The good lady did her best for him; she was as kind as possible-washed him, fed him, nursed him; but the child was so repulsive in his look and ways, that she could not bring herself to like him, and her disgust, I suppose, occasionally appeared in her face. One day she was sitting on the verandah-steps with the child in her arms. The sun was shining warm, the scent of the autumn honeysuckles, the chirping of the birds, the buzzing of the insects, lulled her into a sort of sleep; and in a half-waking, half-dreaming state, she thought of herself as having changed places with the child, and lying there, only more foul, more disagreeable than he was. Over her she saw the Lord Jesus bending, looking intently and lovingly into her face, and yet with a sort of expression of gentle rebuke in it, as if He meant to say, “If I can love and bear with you, who are so full of sin, surely you ought, for My sake, to love that guiltless child, who suffers for the sin of his parents.” She woke up with a start, and looked in the boy’s face. He had waked up too, and she expected to hear him begin to cry; but be looked at her-poor little mite!-very quietly and earnestly for a long time, and then she-sorry for her past disgust, and feeling a new compassion for him, and a new interest in him-bent her face to his, and kissed his forehead as tenderly as she had ever kissed any of her own babes. With a startled look in his eyes, and a flush in his cheeks, the boy, instead of crying, gave her back a smile so sweet, that she had never seen one like it before: nor will, she thinks, till it will light up his angel features some day on their meeting in heaven. From that day forth a perfect change came over the child. Young as he was, he had hitherto read the feelings of dislike and disgust in the faces of all who approached him, and that had embittered his little heart; but the touch of human love, swept all the peevishness and ill-nature away, and woke him up to a new and happier life. (G. Calthrop, M. A.)

Christian reserve in words modified by deeds

(ver. 4):-Why was this reserve insisted on? What would have led the restored leper to act at variance with Christ’s command? Two motives-a desire of bearing personal witness to the miraculous power of his Benefactor: or a wish to draw the eyes of men on the favour he had received. Both these we can conceive our Lord would be likely to prohibit-the one, because it was needless; the other, because it was exposed to harm.

1. The first of these objects was prohibited for reasons of our Lord’s showing. He did not wish to be the idol of strong excitement.

2. It was not His purpose to take men’s minds, as it were, by force. He would lay no compulsion on faith.

3. Then there was also the fact itself, clear and patent to the observation of all men. Then see, on the other hand, how the injunction of our Lord seems to have borne on the personal case of the leper himself. “Go show thyself to the priest.” As if our Lord had said, “Be not occupied with thine own self, make no display of what I have clone, let not that distract thee from what thou oughtest to do, thy duty is more than words, more than even magnifying thy blessings.” Thus our Lord prohibited words that He might enjoin actions. The full heart can seldom find adequate vent in words; deeds do not fail us. This is a comfort to the poor. (J. Puckle. M. A.)

The prudence of Jesus

(ver. 4):-Why did Jesus give this charge?

I. It may be observed that though our Saviour’s injunctions of silence and secresy were frequent, they were by no means constant. Many of His miracles were wrought in public. Jews expected a temporal Messiah. He wished to prevent popular rebellion. Fear did not suggest the injunction; but it was the course of courage, benevolence, and wisdom. He guarded Himself against the imputation of political intentions and of turbulence.

II. Our Lord desired To avoid all idle and unprofitable excitements. A love of display formed no part of His character. Quiet faith was the grace He loved to see. He desired obedience rather than profession. Is all need for caution gone? A due regard to circumstances and consequences no proof of a timid spirit. (F. W. P. Greenwood, D. D.)

A picture of true faith

(ver. 1-13):-

I. What it sees in Christ.

1. Both of these ,applicants assigned to Him the character of a Great Healer. Saving faith sees in Christ the attributes of a great Physician.

2. They both saw in Christ a superhuman Power. Saving faith never thinks meanly of Christ.

3. They both saw in Christ a most encouraging beneficence. True faith sees in Christ a Rewarder of them that seek Him.

II. What are the affections with which it moves toward him.

1. It despairs of help in any one but Christ.

2. True faith is also attended with feeling of great unworthiness.

3. True faith is attended with earnest and practical interest in others.

III. The manner in which the Saviour met the faith of these men.

1. He graciously entertained their applications.

2. He mercifully granted their requests.

3. He introduced them into another empire. They were to sit down with Abraham, etc. (J A. Seiss, D. D.)

Human leprosy and its Divine cure

I. The leper.

1. He comes.

2. He worships.

3. He pleads.

II. The healer

1. He puts forth His hand.

2. He touched him.

3. He spoke.

(1) It is the voice of love;

(2) of authority;

(3) of power. (Dr. Bonar.)

In the leper two things are remarkable-the weakness of his body; the virtues of his mind.

I. The weariness of his body. Weakness proceeds from wickedness. The weakness of his body brought him to the Physician of his soul. He felt his misery great; but hoped Christ’s mercy was greater.

II. The virtues of his mind.

1. Faith.

2. Adoration.

3. Wisdom in selecting place, not on Mount, but in valley; time, not interrupting His sermon.

4. Patience. Content to stay God’s leisure.

5. Confession.

III. Now look at the physician.

1. His mercy.

2. His might.

(1) Christ touched the leper, which was forbidden by Moses. Hence He was greater than Moses.

(2) Moral duties superior to ceremonial observances.

(3) This intimates that Christ was very man in touching, but more than a man in healing with a touch.

(4) To demonstrate that Himself and none other cured him.

(5) Christ’s humility in touching a leper.

1. The leper was commanded to tell no man. We must temper zeal with knowledge and obedience.

2. It was needless to tell it since his whole body, made clean, was a tongue to tell it.

3. It was absurd that he should boast he was clean, before he was so judged. (J. Bogs, D. D.)

The leper’s prayer

I. The characteristics of leprosy as set forte in scripture. Loathsome-helpless-hopeless.

1. The position of this leper was one of shame and disgrace. He inspired repugnance in those around him. Sin is a disgrace. It ought to fill with shame.

2. Other maladies healed by Christ invited sympathy and help and society. The leper was reminded by everything that he was alone in the world. Each one of us alone before God.

II. His faith.

1. There was a thorough consciousness of his own misery and a perfect conviction of his own helplessness. But he knew it was not too bad for Christ to deal with successfully.

2. The concentrated force which resides in the leper’s petition. His entire resignation; he is willing to leave the matter in the hands of Christ.

3. What a Divine concentration there is in the answer-“I will; be thou clean.” What a majestic utterance. Christ accepts the recognition of His power. The main point of the answer is, not His power, but His will. (Dean Howson, D. D.)

The leper’s loneliness as indicating the souls solitude

Each one of us is alone before God. However great may be the human crowd in which we live, however closely we may be connected with one another by affection, by interest, by duty, each soul is solitary in its relation to God. Just as in those great American forests, which stretch in vast succession over mountain and plain-whatever be the interlacing of the foliage-whatever be the beauty which comes from the blending of sunlight and shade-whatever havoc may be done on a great and extensive scale by storm and tempest-each tree, rising from its own root, with its one stem, and with the outgrowth of its own branches, is a solitary tree. So is the human soul, with the outgrowth of its own words and deeds, a solitary soul. No other human soul can share its responsibility. (Dean Howson, D. D.)

Secret leprosy

I have seen a fair and well-built house, lifting its head proudly above its neighbours, and having a goodly outside presence. And I have looked within, and found that the dry rot had eaten away rafter and beam, and that the house was ready to fall to ruin. During the Crimean War, our ships suffered far more from the dry rot within their timbers, than from the outside attacks of shot and shell. How many lives there are like that grand house, or those stately ships! Outside they are fair to look upon, men envy their wealth, or position, or good fortune, and all the while the foul leprosy is within, eating away the moral nature, making that life a ruin. (Wilmot Buxton.)

The mark of the leper

Is it the leprosy of an impure life, or a selfish nature, or a cruel tongue, or a proud, rebellious spirit? Whatever it be, once more, are you willing to be made clean? Before you can find pardon, you must see your sin and hate it. (Wilmot Buxton.)

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Verse 5

Matthew 8:5; Matthew 8:10

There came unto Him a centurion, beseeching Him.

I. The applicant. He was a centurion, etc. He was a Gentile, and not of the house of Israel. His profession was unfavourable to piety.

II. The suit he presented. The object of his suit. The way in which he presented it: personal exertion, earnest application, reverence and humility, extraordinary faith.

III. The success he experienced. He was honoured by the Saviour, his servant was healed.

1. Admire this example of human excellence.

2. See the grace and power of the Saviour.

3. Let all believers exert their influence for the good of others. (J. Burns, LL. D.)

Manliness

It is sometimes said that religion is not a thing for men.

I. Look at this soldier’s faith. It Was the faith of a man; no sign of weakness or effeminacy.

II. Look at this soldier’s humility. It was the humility of a man; not mere subservience, which bends before title, wealth, and perhaps not before God. It is an elevating thing to bend before such a God as ours.

III. Look at this soldier’s affection. Human affections not to be sneered at. These are the qualities of true manhood. (A. G. Bowman, M. A.)

1. The duty of masters in relation to their servants.

2. The duty of making intercession on behalf of others at the throne of grace, and the encouragement given thereto.

3. The intimate connection between great faith and great humility. (A. Peebles.)

Christ’s healing the centurion’s servant

I. In the centurion we have an instructive example to petitioners.

1. His benevolence in applying to Christ on behalf of the sick servant. He had not been hardened by scenes of war. The prudence and diligence of the servant won his esteem. Providence compensates cruelty or attention towards servants; this sickness brought the centurion into contact with Our Lord.

2. The humility that declined the Saviour’s offer-“I will come and heal him.” What conscious power; prompt kindness; unwearied benevolence! The military spirit often haughty.

3. The faith that asked only a word from the Saviour’s lips. He was convinced of Christ’s supremacy.

II. In the Saviour we have an edifying pattern to benefactors.

1. His admiration of the centurion’s faith. Christ, who saw all the glory of the world-wealth, valour, culture-admires faith more than all.

2. Christ’s warning to the Jewish nation-“Many shall come,” etc. (ver. 11).

3. The miracle of healing on the servant. (J. Bennett, D. D.)

The Roman centurion

I. In all the sick the highest honour given to a dying slave.

1. He is honoured by his master because he is faithful and obedient. Also because he was probably a believer in the God of Israel. How anxious ought we to be for the spiritual good of our friends, if centurion so anxious for bodily healing.

2. The whole city is moved on behalf of this poor, dying stranger; it is this which exalts his case above all the other sick in the gospel narratives.

3. The Lord Himself honours this dying stranger, saying, “I will come and heal him.” Jesus had a hard day’s work, and might have spared Himself this visit to the sick bed.

II. The deepest humility hid in the heart of a Roman commander.

1. The centurion is the only example of a man who thought himself unworthy to come to Christ, to speak to Jesus personally. How unworthy are we to address God!

2. He is the only man who thinks his house unworthy of Christ. Probably he had a good official residence.

III. The strongest faith found in a gentile soldier. The strength of his faith is connected with the depth of his humility; faith the root of every grace.

1. His faith discerns in the Son of Mary the unseen arm of the Lord.

2. His faith so discerns Christ as to make his own unworthiness no barrier to Christ’s work. (A. M. Stuart.)

Miracles of healing

I. What disease is; what place it holds with reference to the office and work of the redeemer. An important place from the numerous cases of cure. Disease is the beginning of death. Christ came to abolish death; by healing confirmed His mission. He showed the great restoration He came to effect in our whole nature.

1. The Son of Man came to save men’s lives, not to destroy them.

2. The importance of these our bodies in the great process of redemption. Modern religion too spiritual: must better the body by civilization and art, as well as soul.

II. The typical import of these healing miracles.

1. A type of man’s great disease-sin.

2. The great command which Christ has over all diseases, as His servants, going and coming at His word. (H. Alford, D. D.)

True faith

Our Lord did not heal the centurion’s servant at once; He delays. He will allow time for the play and energy of faith. What were the characters of the centurion’s faith?

1. His faith must have been a thing of gradual growth, and it must have grown under no ordinary conditions. He was a heathen. Many a man in his position would have looked at the religion around him with lack of sympathy. But he had come to see that though the Romans were better than the Jews in courage, the Jews were in possession of a higher faith. One step leads to another. He took interest in the religion of Israel: then led to notice the fame of Jesus. No help came to him from the memories of youth. When adverse circumstances do not kill faith, they brace it.

2. His faith was marked by thoroughness. No flaws in it at a critical hour.

3. His faith was characterized by humility. Alive to the awful majesty of God.

The question has been asked, Why should such a disposition and effort as faith have this power?

1. One reason of the religious power of faith is that it implies knowledge of facts of the highest importance to man.

2. It is a test or criterion of the predominant disposition of the soul or character. The believer has moral affinities with the revelation. The habit of insincerity is fatal to faith.

3. The third reason for the religious power of faith is its leverage. It sets the soul in motion, it embodies the element of will. Here a caution is necessary. Faith does not create, but apprehends its object. The healing power of Jesus is not dependent upon the centurion’s faith, although exerted as a token of approval of it. Let us pray for the faith of the centurion, persevering, thorough, humble. (Canon Liddon.)

Faith powerful because of the knowledge it imparts

At the time of the Franco-German War, some twelve years ago, the success of the Germans was largely attributed to the superiority of their intelligence department. They knew so much more about the strength and position of the enemy, and their own available resources, than did the French, that they conquered. Well, faith supplies the general intelligence department of the soul. Faith reports all that is of most importance to a being who is wrestling, not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. True, such information may not be acted on. The truant soul often prevails against the sense of evil; but faith does supply the information which may be acted on, and thus it contributes very efficiently indeed, a first condition of religious success. (Canon Liddon.)

Faith powerful because of the will-power it evokes

The action of faith is in Scripture represented to us not merely by that of the eye; it is also represented by that of the hand. When Scripture speaks of the believing Christian as “apprehending,” or “laying hold oil” Christ our Lord, it implies that faith is a hand as well as an eye; that it is not merely spiritualized intelligence, but spiritualized will. The faith which justifies does not merely behold; it claims its object. And the effort of will, which is thus inseparable from faith, means energy-let us be quite sure of it-in a great many more directions than one. (Canon Liddon.)

The faith of the centurion

I. That he attained it under unfavourable circumstances.

II. That his application was made, not for himself, but for his servant. His faith was thus adorned by fervent charity. We should intercede for others.

III. That he does not in words ask anything. He merely stated to Jesus the fact that his servant was ill. His faith deemed this enough to ensure relief from Christ. Jesus says, “I will come and heal him.” In these words He expresses His own gracious method in dealing with mankind.

IV. That it was tempered with humility. A false faith known by its pride.

V. How he uses his own reason for help in establishing this excellent faith. “For I am a man under authority,” etc. To us the word only is spoken. We must be healed through the influence of the written Word, if healed at all. This is the condition of our trial. Some want sensible proof of the truths of religion. (C. Girdlestone, M. A.)

The centurion’s faith proved

“Go thy way; … I will stay apart from thy sick servant; … I will take thee at thy word.”

I. Observe how this proposal was calculated to try the earnestness of his faith. How far we really believe may be gathered from the fruits of our faith. Let us thus test our belief in Providence, revelation, the assistance of Divine grace, of the resurrection of the body. What portion have we by real faith in these? To the centurion Christ’s words were words of comfort; to his servant, of healing. Are they to us? He was justified in the profession of his faith.

II. Hence we may account for the slight degree in which we at present derive benefits from the privileges of the Gospel. It is only by believing more heartily that we can be healed more fully.

III. From these words we may form a just apprehension also of our future sentence. Then it will be said, “As thou hast believed, so be it done unto thee.” We are graciously justified by faith. (C. Girdlestone, M. A.)

Thy word suffices me

I. The perfect readiness of Christ.

II. The conscious ability of Christ.

III. The abiding method of Christ. He spake and it was done.

1. This coming back to the original form of working in creation.

2. This method suits true humility.

3. It pleases great faith.

4. It is perfectly reasonable.

5. It is sure to succeed. (C. H. Spurgeon.)

The Divine Word enough

When William, Prince of Orange, was invited to come to England and be king, he promised certain offices to his friends, and he gave them written pledges. But when he offered such a pledge to the man who was to be his Lord Chamberlain, that nobleman replied, “Your Majesty’s word is sufficient. I would not serve a king if I could not trust in his word.” That saying pleased the king, and he who showed such faith in him became his favourite minister. Should we not be willing to take the word of the King of kings?

The Almighty Healer

I. As an answer to prayer.

1. Whose prayer was it that was here answered? A heathen’s.

2. What was the prayer that was here answered’? Not personal, but relative, for another.

3. When was this prayer answered-immediately?

II. As an instance of condescension.

III. As A display of power.

IV. As an emblem of His grace. (W. Jay.)

The centurion’s faith and humility

1. The care of this centurion for his servant was commendable.

2. A beautiful instance of the conquest over prejudice. When prejudice shall be universally overcome, Turks and Hindoos will build Christian temples, and bigots of every sect will unite in seeking the Saviour’s mercy for the wretched of our race.

3. An example of great humility. His situation was calculated to foster pride.

4. The power of grace to overcome all the obstacles of rank and condition.

5. His faith. (W. H. Lewis.)

The worth of humility
Look

at the tops of the mountains. They represent pride. Nothing grows there. See how bare and barren they are! And then look at the quiet, low-lying valleys. They represent humility. And see how beautiful they are in their greenness and fertility! The highest branches of the vine or tree represent pride. You find no fruit on them. The low branches represent humility. These you will find bending down with the load of rich, ripe fruit that hangs upon them. A farmer went with his son into the wheat field to see if it was ready for the harvest. “See, father,” said the boy, “how straight those stems hold up their heads! They must be the best ones. Those that hang down their heads, as if they were ashamed, cannot be good for much, I’m sure.” The farmer plucked a stalk of each kind, and said, “Look here, foolish child. This stalk that stood up so straight is light-headed, and almost good for nothing; while this that hung its head so modestly is full of the most beautiful grain.” (R. Newton, D. D.)

The greatness of faith

Christ knew all the man had gone through to arrive at faith. Faith is a hard work: and Jesus knows it. A man who is not a real Christian sometimes shows a trust which might well put to shame the truest child of God.

I. What composed the greatness of his faith?

1. With few advantages the centurion had gone far in advance of the age.

2. Seizing the first opportunity with personal exertion, and on a loving purpose, he came to Christ.

3. Arrived in His presence, he was earnest, simple, devout.

4. At Christ’s favour to him his faith rose higher, and his heart went lower.

II. How did that faith come? By the ways you cannot see-a grace-a creation. What makes faith grow larger?

1. Look into the constitution of faith. First, it is a clear understanding of the truth; secondly, it is a converting of the abstract truth into a thing real in the mind; thirdly, it is an appropriation, a making your own the truth understood. To increase faith these three points must he cultivated.

1. Keep pure the affections; avoid sin. Faith grows by its own actings.

2. He who would enlarge faith must feed upon promises.

3. To have found Christ as a Saviour gives faith its best impulse.

4. The measurement of everything to a Christian is the falling and rising of his faith. (J. Vaughan, M. A.)

It is evident that our religious attainments may not be equal to our opportunities of spiritual growth, and that we may be surpassed in moral excellence by those who have not enjoyed our mercies.

I. Our advantages as the professed disciples of Christ. “In Judah is God known; His Name is great in Israel.” Our advantages may be considered as great.

1. In our birth and education.

2. That we have the inspired volume in our own language.

3. The ordinances of the Lord are with us.

4. That we enjoy religious liberty.

II. Consider the attainments in the ways of God. “What do we more than others?”

1. Encouragement. If we have a little faith, it is a great mercy.

2. Reproof. Have we not loitered in the ways of God?

3. Instruction. Learn to do better. (T. Wood.)

A blessed wonder

What was there about the centurion’s faith so remarkable that Christ wondered at it?

I. That there was such faith found in such a person. Did not expect to find it in a Gentile-a Roman-a soldier, etc. The most astonishing and acceptable faith may be exercised by the most unlikely persons.

II. The subject of the centurion’s confidence-his servant struck with the palsy. His was a faith which took an impossibility into its hand and threw it aside, etc. There is no sin too black for His blood to wash out the stain.

III. The realizing energy of this man’s faith which led him to deal with the case in such a business-like way. So should we.

IV. He did not ask for a sign. Some want to feel “strong convictions,” “extraordinary sensations,” etc. We must accept the bare word of God in Christ Jesus as the basis of faith, for no other foundation is to be depended on for a moment.

V. His conviction that Christ could cure his servant at once. Usually, successful combat with disease requires time. Pardon, a present blessing-not the result of weeks of fasting, etc.

VI. His deep humility, which instead of weakening his faith only strengthened it. How often the sense of unworthiness keeps from Christ-“I cannot believe, I am so great a sinner,” etc. The simplicity of faith often makes it difficult. (C. H. Spurgeon.)

Marvellous faith

This faith was remarkable, because it was-

I. Great in itself. The centurion believed-

1. That Christ had absolute power over disease.

2. That He could heal his servant at a distance.

3. By His word.

II. Great as compared with that of the Jews. They were favoured with many aids to faith, while the centurion had many obstacles, etc.; yet the faith of the latter far transcended that of the former. In this we have-

1. Warning for privileged people.

2. Encouragement for those who labour under disadvantages.

III. Joined with great humility. “Humility is both the fruit of faith and the companion of faith; an humble soul has a high esteem of Christ, and a low esteem of himself.” The faith of the centurion was-

IV. Gloriously rewarded.

1. His servant was healed.

2. He himself was received as a citizen of the kingdom of heaven. (W. Jones.)

The soldier and his slave

The suppliant’s previous history. A centurion-a Gentile.

1. He was a good neighbour.

2. He was a kind master.

I. Look at the Centurion’s address to the Saviour.

1. His humility. What words for a proud Roman to address to a poor Jew.

2. His faith. It took its colour from his soldier-life.

II. The Saviour’s comment on the conduct of this noble-minded soldier, and reflection to which it leads.

1. He announces, in connection with this remarkable display of faith, the inbringing of the Gentile nations. The Roman soldier was the earnest-sheaf of u mighty harvest yet to he reaped in heathen lands, o. That in every profession and occupation of life a man may serve God. His military habits fed his faith.

3. Great faith is fostered in the midst of difficulties. (J. R. Macduff, D. D.)

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The centurion’s servant

1. The value of faith.

2. The value of intercession.

3. The value of Christ’s intercession. (T. R. Stevenson.)

The true disposition required in communicants

”I am not worthy.” Personal humility, met, limited, and directed by personal faith. Many say of the Holy Communion that they are unworthy.

1. But this humility, if really what it ought to be, should lead us directly to the performance of this sacred duty. Our humility should take the form of that in our text. The communicant can’t be worthy as far as real worthiness is concerned.

2. But it is at this point that our humility should he met, limited, and directed by our faith. The centurion’s sense of unworthiness did not turn him aside from duty, from beseeching our Lord to help him; it delicately gave greater force to his request.

3. Our humility, if sincere, will issue in our greater confidence in God’s mercy. (J. Puckle, M. A.)

Faith where not expected

On which side of the garden wall, children, would you expect to get the finest fruit-on the inside, where the gardener has carefully tended the fruit, or on the other side, where the seed has accidentally dropped and grown up by itself? On the inside, would not you say? And if you found on the other side more order and better fruit than inside, you would be very much astonished. So was Jesus when He found this heathen man with such a beautiful trust and character as He had not met with among His own people-the sons of Abraham.

Faith superior to circumstances

The temptations incident to a military life are neither few nor small. Camps are not churches. Barracks are often baleful. We may, therefore safely affirm that if a holy life can be lived there, it can be lived anywhere. “God is able to make you stand,” though your lot be cast in “ slippery places.” The leaves of some plants may be plunged in water and taken out dry. They are so defended by a fine, thick down all over their surface that water will lie in “minature lakes” in their hollows for hours, and leave no tinge of dampness. By God’s grace the plant of piety may be surrounded by evil influences and yet preserved from their power. (T. R. Stevenson.)

A soldier’s faith

One day when Napoleon

I. was reviewing his troops in Paris, he let fall the reins of his horse upon the animal’s neck, when the proud charger galloped away. Before the rider could recover the bridle, a common soldier ran out from the ranks, caught the reins, stopped the horse, and placed the bridle again in the hands of the Emperor. “Much obliged to you, captain,” said Napoleon. The man immediately believed the chief and said, ‘Of what regiment, sir? Napoleon, delighted with his quick perception and manly trust in his word, replied, “Of my guards,” and rode away, As soon as the Emperor left the soldier laid down his gun, saying, “He may take it who will,” and started for the Company of Staff Officers … and so the soldier came duly to his post as Captain of Napoleon’s Guard. (Sibbs.)

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Verse 10