The centurion answered, “Lord, I’m not worthy for you to come under my roof. Just say the word, and my servant will be healed. For I am also a man under authority, having under myself soldiers. I tell this one, ‘Go,’ and he goes; and tell another, ‘Come,’ and he comes; and tell my servant, ‘Do this,’ and he does it.”
When Jesus heard it, he marveled, and said to those who followed, “Most certainly I tell you, I haven’t found so great a faith, not even in Israel. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven, but the children of the Kingdom will be thrown out into the outer darkness. There will be weeping and gnashing of teeth.” Jesus said to the centurion, “Go your way. Let it be done for you as you have believed.” His servant was healed in that hour.
Geneva Bible translators 1599 · Public Domain On vv11–12 A Metaphor taken of banquets, for they that sit…
A Metaphor taken of banquets, for they that sit down together are fellows in the banquet.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–13 8 The centurion answered and said, Lord, I am…
8 The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.
Ver. 8. Lord, I am not worthy, &c.] Fidei mendica manus; faith is an emptying grace, and makes a man cry out with Pomeran: Etiamsi non sum dignus, nihilominus tamen sum indigens. Although I am not worthy, none the less I am yet needy. By faith we come to see him that is invisible. Now, the more a man seeth of God, the less he seeth by himself; the nearer he draweth to God, the more rottenness he feeleth in his bones. Lord, I am hell; but thou art heaven (said Mr Hooper, martyr, at his death); I am swill and a sink of sin, but thou art a gracious God, &c.
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But speak the word only, &c.] The centurion’s humility was not more low than his faith lofty; that reached up unto heaven, and in the face of human weakness descries omnipotence.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv11, 13 That is, in short, many of those who are…
That is, in short, many of those who are now heathens shall be saved; and many of the Jews shall be damned.
Many, not all,
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shall come from the east and west, from all parts, from the remotest parts in the world. Luke saith, east, west, north, and south, Luk 13:29; Isa 11:12; 43:5,6.
And sit down with Abraham, Isaac, and Jacob in the kingdom of God; in heaven, where Abraham, Isaac, and Jacob, the heads of the Jewish nation, are, to whom the promises were made; or, in the church of God, for the church triumphant and militant are both but one church. They shall
sit down with them, as men sit down at a banquet, an expression oft used to signify the rest and pleasure the saints shall have in heaven, Isa 25:6-8; Luk 22:29,30.
But the children of the kingdom, the Jews, who boast much that they are the children of Abraham, and think themselves the only church, and the only heirs of glory, and who are indeed the only church of God as yet,
shall be cast out into outer darkness: either the darkness of errors, ignorance, and superstition, the gospel light shall not shine upon them, they shall be no more the church of God; or, the darkness of hell, where shall be nothing but pain and misery, and lamentations for the gospel, and the grace thereof, first offered to them, but unthankfully rejected by them, by which they judge themselves unworthy of the grace of God and of eternal life, Act 13:46.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v11 This was the first occasion that Christ took to…
This was the first occasion that Christ took to speak of the calling of the Gentiles, and rejection of the Jews.
Observe, here, That the unbelieving Jews are called the children of the kingdom, because born within the pale of the visible church: they presumed that the kingdom of heaven was entailed upon them, because they were Abraham’s seed; they boasted of, and gloried in, their external and outward privileges.
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Note, thence, 1. That gospel ordinances, and church-privileges enjoyed, are a special honour to a people admitted to the participation of them: our Saviour here stiles the Jews upon that account, The children of the kingdom.
2. That such privileges enjoyed, but not improved, do provoke Almighty God to inflict the heaviest of judgments upon a people; The children of the kingdom shall be cast unto outer darkness; that is, into the darkness of hell, where shall be perpetual lamentations for the remembrance of the gospel kindly offered, but unthankfully rejected.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv8–13 For I am a man under authority,.... Of Caesar…
For I am a man under authority,.... Of Caesar the Roman emperor, and of superior officers under him, as a tribune, &c.
having soldiers under me; an hundred of them at least, for military service, and some of them were used by him as his domestics:
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and I say unto this man go, and he goeth, and to another come, and he cometh: for there is no disputing the commands of officers, by soldiers, in anything, in exercises, marches, battles, &c.
and to my servant, that was more properly his domestic servant, who waited upon him, and did those things for him which every soldier under him was not employed in,
do this, and he doth it; immediately, without any more ado; as indeed a servant ought. The Jews (l) have a saying, that
"a servant over whom his master , "hath no power", is not called a servant.''
Now, these words are not a reason excusing Christ's coming to his house, or showing how unworthy it was, and how unfit it would be for him to come thither, since he was a man that held soldiers under him, and his house was encumbered with them; for these were not with him, but quartered out elsewhere: but they are an argument, from the lesser to the greater, that seeing he was a man, and Christ was God, he was under the authority of others. Christ was subject to none; and yet he had such power over his soldiers and servants, that if he bid one go, and another come, or ordered them to stand in such a place, and in such a posture, or do this and the other servile work, his orders were immediately obeyed: how much more easily then could Christ, who had all power in heaven and in earth, command off this distemper his servant was afflicted with? He suggests, that as his soldiers were under him, and at his command; so all bodily diseases were under Christ, and to be controlled by him, at his pleasure; and that, if he would but say to that servant of his, the palsy, remove, it would remove at once.
(l) T. Bab. Kiddushin, fol. 72. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv8–12 The centurion answered - By his second messengers.
The centurion answered - By his second messengers.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8–13 Verse 8. But speak the word only] Or instead…
Verse 8. But speak the word only] Or instead of ειπε λογον read ειπε λογω, speak by word or command. This reading is supported by the most extensive evidence from MSS., versions, and fathers. See here the pattern of that living faith and genuine humility which ought always to accompany the prayer of a sinner: Jesus can will away the palsy, and speak away the most grievous torments. The first degree of humility is to acknowledge the necessity of God's mercy, and our own inability to help ourselves: the second, to confess the freeness of his grace, and our own utter unworthiness. Ignorance, unbelief, and presumption will ever retard our spiritual cure.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v11 Mat 8:11-12. From this exalted pitch of faith, found…
Mat 8:11-12. From this exalted pitch of faith, found in a heathen, Jesus took occasion to declare the merciful purpose which God entertained toward all the Gentiles, namely, that he would accept their faith as readily as the faith of the Jews, and admit them, with the founders of the Jewish nation, to the privileges and blessings of his kingdom. Many, says he, shall come from the east and west, &c. — Many, from the farthest parts of the earth, shall embrace the terms, and enjoy the rewards, of the gospel covenant established with Abraham. But the Jews, who have the first title to them, shall be shut out from the feast; from grace here, and glory hereafter. The words, ανακλιθησονται μετα Αβρααμ, &c., properly signify, shall sit down at table with Abraham, &c., a phraseology often used in Scripture, which represents the present privileges and future rewards of the righteous, and especially the latter, under the idea of a sumptuous entertainment. See Luk 14:15; Mat 22:1; Rev 19:9. And, though the joys of heaven be all of a spiritual kind, this metaphor needs not be thought strange, since, as Le Clerc observes, “we can neither speak ourselves, nor understand others speaking of our state in the life to come, unless phrases taken from the affairs of this life be made use of.” But the children of the kingdom — So he terms the Jews, even the unbelieving Jews, because they had been born and brought up within the pale of the visible Church, and enjoyed all the advantages which it afforded its members: shall be cast out into outer darkness — Our Lord here alludes to the custom which the ancients had of making their great entertainments, for the most part, in the evening, with candlelight. And the outer darkness, or darkness without the house, signifies, 1st, the state of heathenish darkness, or of ignorance and error, in which those are who are without the pale of the Church of God, and into which, it is here foretold, the Jews should be cast for their rejection of Christ; and, 2d, the state of future misery, into which, as many of them as continued till death in impenitence and unbelief, should finally be cast, with all hypocrites and unbelievers. And Jesus said, Go thy way, &c. — Having spoken, as observed above, he dismissed the centurion with an assurance that his servant was well; and at the same time intimated that the miracle had been wrought in consequence of, and according to, his faith, which, though not the meritorious cause of the cure, had been the means through which the Lord Jesus had been pleased to effect it. And his servant was healed in the self-same hour — Or, rather, in that instant, as εν τη ωρα εκεινη, here evidently means.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv8–13 I am not worthy ... - This was an…
I am not worthy ... - This was an expression of great humility. It refers, doubtless, to his view of his “personal” unworthiness, and not merely to the fact that he was a “Gentile.” It was the expression of a conviction of the great dignity and power of the Saviour, and of a feeling that he was so unlike him that he was not suitable that the Son of God should come into his dwelling. So every truly penitent sinner feels - a feeling which is appropriate when he comes to Christ.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv8, 10, 11, 12 Origen says, when thou eatest and drinkest the body…
Origen says, when thou eatest and drinkest the body and blood of our Lord, he entereth under thy roof. Thou also, therefore, humbling thyself, say: Domine, non sum dignus; Lord, I am not worth, &c. So said St. John Chrysostom in his mass, Litturg. Græc. sub finem; and so doth the Catholic Church say at this day in every mass. (See St. Augustine, Ep. cxviii. ad Janu.) (Bristow) --- See Luke vii. 6.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv9–12 9. I… under authority… Go, and he goeth —…
9. I… under authority… Go, and he goeth — The centurion here utters to the Lord a beautiful parable. As I am a captain on earth, thou art captain of the armies of heaven. As I send men and they obey, so canst thou send death or life, disease or restoration, and they shall obey thy order.
As the preceding miracle was performed with a touch, so this was done through distance of space.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv8, 9, 11, 12 8. The centurion answered] The argument lies in a…
8. The centurion answered] The argument lies in a comparison between the centurion’s command and the authority of Jesus. “If I who am under authority command others, how much more hast thou power to command who art under no authority? If I can send my soldiers or my slave to execute my orders, how much more canst thou send thy ministering spirits to do thy bidding?” The centurion was doubtless acquainted with the Jewish belief on the subject of angels, their subordination and their office as ministers of God.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8–13 (8) Lord, I am not worthy.—In St. Luke’s report,…
(8) Lord, I am not worthy.—In St. Luke’s report, the friends deliver the message as beginning with “Trouble not thyself,” the word being a colloquial one, which starting from the idea of flaying, or mangling, passed into that of “worrying,” “vexing,” and the like. The sense of unworthiness implied at once the consciousness of his own sins, and the recognition of the surpassing holiness and majesty of the Teacher he addressed.
Speak the word only.—This was the special proof of the speaker’s faith. He had risen above the thought of a magic influence, operating by touch or charm, to that of a delegated power depending only on the will of Him who possessed it.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv8, 9, 10, 11, 13 The (Revised Version, and the) centurion answered and said.…
The (Revised Version, and the) centurion answered and said. His reply as reported in Matthew is almost verbally the same as his second message in Luke, save for the important addition there of his unworthiness to come. Lord, I am not worthy (ikanov); Mat_3:11, note. That thou shouldest come under my roof. "My," probably emphatic: however thou mayest honour others. But speak the word only; but only say the word (Revised Version); alla monon eipe logw . Only say with a single word what is to be done, and it shall be done (cf. ver. 16). And my servant shall be healed (iayhsetai); Mat_4:23, note.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv10–11 Mat_8:5; Mat_8:10
Mat_8:5; Mat_8:10
There came unto Him a centurion, beseeching Him.
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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 soldiers faith. It Was the faith of a man; no sign of weakness or effeminacy.
II. Look at this soldiers 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 soldiers 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.)
Christs healing the centurions 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 Saviours 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 Saviours lips. He was convinced of Christs supremacy.
II. In the Saviour we have an edifying pattern to benefactors.
1. His admiration of the centurions faith. Christ, who saw all the glory of the world-wealth, valour, culture-admires faith more than all.
2. Christs 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 days 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 Christs 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 mens 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 mans 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 centurions servant at once; He delays. He will allow time for the play and energy of faith. What were the characters of the centurions 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 centurions 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 centurions 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 Christs 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 Majestys 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 heathens.
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 centurions 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 Saviours 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, Im 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 Christs 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 centurions 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 centurions 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 mans 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 suppliants previous history. A centurion-a Gentile.
1. He was a good neighbour.
2. He was a kind master.
I. Look at the Centurions 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 Saviours 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.)
.
The centurions servant
1. The value of faith.
2. The value of intercession.
3. The value of Christs 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 cant 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 centurions 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 Gods 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 Gods grace the plant of piety may be surrounded by evil influences and yet preserved from their power. (T. R. Stevenson.)
A soldiers faith
One day when Napoleon
I. was reviewing his troops in Paris, he let fall the reins of his horse upon the animals 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 Napoleons Guard. (Sibbs.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv8–13 8. The centurion answered. Through friends whom he had…
8. The centurion answered. Through friends whom he had sent for this purpose (Luke 7:6). I am not worthy that thou shouldest come under my roof. This humility was partly due to his consciousness that he was a Gentile. Rigid Jews did not hold social intercourse with Gentiles, and the centurion may have supposed that so holy a Jewish teacher as Jesus would hesitate to come under his roof. Speak the word only. “Speak only a word” is the idea, and “my servant will be healed.” Not even Martha (John 11:21) thought that Jesus could have saved her brother Lazarus without going to him. His faith was great.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On v10 Mat 13:1-23; Mar 4:1-25; & Luk 8:4-18. Mark: “And…
CHAPTER 26
THE SOWER
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Mat 13:1-23; Mar 4:1-25; & Luk 8:4-18. Mark: “And again He began to teach by the sea; and a great multitude were gathered unto Him, so that, entering into a ship, He sat in the sea. The whole multitude was at the sea on the land. And He was teaching them many things in parables. And He said unto them in His teaching, Hear ye! Behold, a sower went out to sow, and it came to pass while he was sowing, some fell by the wayside, and the fowls of the air came and devoured it; and others fell among the rocks, where it had not much earth, and immediately it sprang up, because it had no depth of earth; the sun having risen, it was scorched, and because it had no root, it withered away. And other seed fell among thorns, and the thorns sprang up and choked it out, and it brought forth no fruit; and others fell in good ground, and springing up brought forth fruit, and produced, some thirty, some sixty, and some a hundred fold. And He said unto them, Let the one having ears to hear, hear.”
Mat 8:10 : “And His disciples coming said to Him, Wherefore do You speak to them in parables? And He responding, said to them, Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given. For whosoever has, to him shall be given, and he shall have more abundantly; but whosoever hath not, from him shall be taken even that which he hath.” How clearly do we see this law of spiritual thrift universally demonstrated in the kingdom of God! The great preachers are not those favored with brilliant precocity in the outset. Adam Clarke, who became the greatest linguist and theologian of his day, is said to have been proverbial for his juvenile stupidity. The brightest saints did not all receive a Pauline conversion nor a Pentecostal sanctification; but utilizing the germ of grace and spark of fire, they have moved on from the tinkling rill to the swelling river, from the potato-hill to the towering mountain. If you do not cultivate the grace given and utilize it for God, it will be taken from you, and given to others who will magnify the Donor. “Therefore I speak to them in parables, because seeing, they see not; hearing, they hear not; neither do they understand;” i.e., they see with their physical eyes and hear with their mortal ears, while their spiritual senses are locked tight in the death of sin. “The prophecy of Isaiah is fulfilled unto them, saying, By hearing, ye shall hear, and may not understand; seeing, ye shall see, and may not perceive.” You observe here the contingent tense of these verbs revelatory of grace, which is freely administered by the Holy Spirit to all who will receive it, as He is ever present to open the blind eyes and unstop the deaf ears, soften the stony heart, and quicken the dead spirit into life, thus giving blessed spiritual availability to all who will reciprocate His merciful intervention.
“For the heart of this people has waxed gross, and they hear heavily with their ears, and they have closed their eyes, lest they may see with their eyes, hear with their ears, understand with their heart, and turn, and I shall heal them.” (Isa 6:9.)
Where E.V. here says “be converted,” the reading is simply “may turn unto Me,” denoting their own spontaneous action, receptive of Divine mercy and spiritual overtures. “Happy are your eyes, because they see; and your ears, because they hear. For I say unto you, That many prophets and righteous men desired to see those things which you see, and saw them not; and to hear those things which you hear, and heard them not.” All the prophets, from the days of Abel through the lapse of four thousand years, had hoped and longed to see Jesus come on the earth, but died without the sight. So the saints of the Christian ages have lived and died, longing to see Jesus return in His glory. Shall our faith waver because He tarrieth? God forbid! Mar 4:14 : “The sower soweth the word. Those who are by the wayside, when the word is sown, and when they may hear it, immediately Satan comes, and takes away the word which was sown in their hearts.
And likewise those who were sown upon the rocks are they who, when they may hear the word, immediately with joy receive it. And they have no root in themselves, but are temporary; then tribulation or persecution arising on account of the word, immediately they are offended. And the others, who were sown among the thorns, are they who, hearing the word, and the cares of this age and the deceitfulness of riches and desires concerning remaining things come in, choke out the word, and it becomes unfruitful. And those which were sown in good ground are they who hear the word, and receive it, and bring forth, some thirty, some sixty, and some a hundred fold.” Here, in this notable, beautiful, and exceedingly lucid Parable of the Sower, we have four different sowings — the wayside, the stony ground, the thorny ground, and the good ground. You observe the final failure on the part of all the sowings except the good ground. The wayside sowing was all caught away by the fowls of the air, which emblematize demons. Consequently there were no results whatever in their case. O, what a large proportion of popular audiences belongs to this class! The precious truth on which they are dependent for salvation is snatched up by their guardian demons and carried away, the Word going in at one ear and out at the other, leaving them utterly empty and blank; so they get nothing, thus living and dying under the blaze of gospel day, but in practical heathenism, only hastening to a more dreadful damnation than if they had lived and died in Central Africa. The second sowing is among the rocks, where soil is scarce, and the underlying strata near the surface. It is a well-known fact in agriculture that this sort of land warms early under the vernal sun, germinating quickly, giving farmers the first grass in spring and the first vegetables; yet it is the first to wilt under the scorching summer sun, and to feel the heavy tread of an autumnal drought. What is needed to make this land all right? Blow up the rocks, break them to pieces, using the workable for edifices, fences, and roads, burning the fragments into lime to enrich the ground, thus transforming these almost worthless stony hills into fertile fields and blooming gardens. The stony ground here is the superficial convert, who, as Jesus says, “immediately receives the Word with joy;” i.e., is converted easily and quickly, characteristic of the great, sweeping revivals, in which hundreds and thousands are counted, and after a year we scarcely find a corporal’s guard. The trouble is, they are not “rooted and grounded in love.” (Eph 3:18.) Hence, when tribulation or persecution rises, they are offended; i.e., they fall away. If the work could move on steadfastly, not giving them time to backslide, till the dynamite of the Holy Ghost blows out and breaks up all the stony strata in the deep interior of the heart, thus sanctifying them wholly and transforming them into “good ground,” they would stand all right. The third sowing is in the thorny ground, which is much better and more hopeful than the stony ground. Thorns indicate rich soil, yet they are awfully obnoxious to the crop, and exceedingly difficult to get rid of, surviving every other indigenous bramble, and even making their appearance after the land has been cultivated a hundred years. We need the long, sharp mattock of entire sanctification to dig them out by the roots, then burn them into ashes, and sow it on the fields to enrich the soil, thus developing it into good ground. Jesus tells us that these thorns are the cares of the world, and the deceitfulness of riches, and desires appertaining to other things; i.e., things other than the kingdom of God. The thorny ground here gets a much better and deeper work of grace than the stony ground, and is apt to get the victory over the seductive temptations to carnal pleasure and worldly amusement incident to the youth, and go on into the sterner responsibilities of middle life, to find accumulating riches, multiplication of worldly business, social and official aggrandizement, preponderant over the citadel of grace in his heart, ultimately getting the door open wide enough for Satan, with a cohort of carnal and worldly imps, to come in, quench the fire of spiritual devotion, and freeze him into a beautiful iceberg, reflecting the splendor of the polar sun, which shines six months without setting, concentrating the admiration of the whole Church, so they elect him a member of the General Conference, promoting him to honors and emoluments, making him a ruling elder; and, finally, preaching him a glorious funeral sermon, while he is with Dives in hell. The digging necessary to take out all the thorn roots is quite a painful ordeal, while the consuming fire of the Holy Ghost, in His sanctifying Pentecost, by the mere mention, brings stampede into a popular Church, filled up with these thorny-ground backsliders. The fourth sowing is on the good ground. Of course you already know what this good ground is. It is the heart which the Holy Ghost has made good, as none are good by nature. In the Divine estimation, pursuant to the great plan of salvation, the ground is not good till all the rocks and thorns are sanctified out. You see ample provisions are made in the economy of gospel grace to make all the ground good; i.e., sanctify every heart. How can you make the hard, dry, wayside land good? Throw the fence of God’s gracious providence around it, and keep stock from treading on it. The vernal showers will soften it, the freezes loosen it up, till it becomes alluvial. Cast fertilization on it, take out all of the rocks, and grub up all of the thorns; let the plow go down deep, and the harrow do thorough work, and before you are aware, you have good ground. You see in the progress of this parable that, out of the four sowings, only one proves a success. The wayside does not so much as receive the seed till it is devoured by the demons. The stony ground germinates quickly, but utterly withers speedily, terminating in total failure; while the thorny ground not only germinates, but grows up and produces fruit; but Luke says it does not bring it to perfection; i.e., it either rots on the stalk, or after it is gathered, as unripe fruit will not keep. Hence you see that the only hope for the first three sowings is to turn all of the land into good ground — i.e., get all hearts sanctified wholly — then every sowing will be a success. You here see the wonderful growth in grace peculiar to sanctified people; as in case of the good ground some produce thirty-fold — i.e., at the end of life had thirty times as much religion as when they were converted; others, sixty; and others, a hundred — i.e., winding up with a hundred times the quantum of regenerating grace. O what an incentive to everybody to come into the good ground — i.e., to get sanctified wholly!
“And He said to them, Whether does the light come, that it may be placed under a bushel or under a bed? is it not that it may be placed on a candlestick? for there is nothing hidden which may not be revealed; nor was there anything secret, but that it may come into the light. If any one has ears to hear, let him hear. And He said to them, See what you hear. With what measure you measure, it shall be measured unto you, and shall be added to those who hear. For whosoever may have, shall be given unto him; whosoever has not, it shall be taken from him whatsoever he hath.”
Thus our Lord winds up this beautiful, lucid, and instructive Parable of the Sower with a few pertinent practical remarks. If you would not put your light under a bushel, you must become good ground, and appreciate the wonderful possibilities of accumulation here specified, one gaining thirty, another sixty, and another a hundred fold. His trite maxim about hearing, He also subjoins. To the unspiritual it sounds insignificant, as the multitude were then hearing His voice; yet it is only the spiritually quickened ear that can hear the voice of God that wakes the dead, physical ears only hearing the voice of the man who can not save. We receive the Man Christ, while the God Christ saves us. He also here very pertinently repeats His wonderful law of spiritual thrift. That if we faithfully utilize the gifts and graces He gives us, He will increase them indefinitely; while if we are lazy and unappreciative, He will take them away altogether, giving us a place with the “unprofitable servant.”
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v11 kingdom, (See Scofield "Mat 3:2").
heaven
kingdom, (See Scofield "Mat 3:2").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv9, 10, 13 An argument from his own experience:
An argument from his own experience:
v. 9. For I am a man under authority, having soldiers under me; and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
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No self-important boasting here, but a modesty which makes his argument all the stronger, since it gives to Christ the honor which fitly belongs to Him. The centurion, for his own person, held a subordinate position, he was bound by his oath to the government and by all that this implied. And yet he had enough authority, in his official position, to give commands to his men, and in his station as head of the household, to demand work from his slave. "The argument of the centurion seems to run thus: if I, who am a person subject to the control of others, yet have some so completely subject to myself, that I can say to one, Come, and he cometh; to another, Go, and he goeth; and to my slave, Do this, and he doeth it, how much more, then, canst Thou accomplish whatsoever Thou willest, being subject to no one, and having all things under Thy command. " Always there is the reference to the almighty power of Christ’s word.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv8, 11 under my roof
under my roof
This is an idiom that refers to inside the house. AT: "into my house" (See: Idiom)
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say the word
Here "word" represents a command. AT: "give the command" (See: Metonymy)
will be healed
This can be stated in active form. AT: "will become well" (See: Active or Passive)
who is placed under authority
This can be stated in active form. AT: "who is under the authority of someone else" (See: Active or Passive)
under authority ... under me
To be "under" someone means to be less important and to obey the commands of someone more important. (See: Idiom)
Truly I say to you
"I tell you the truth." This phrase adds emphasis to what Jesus says next.
I have not found anyone with such faith in Israel
Jesus' hearers would have thought that the Jews in Israel, who claim to be children of God, would have greater faith than anyone. Jesus is saying they are wrong and that the centurion's faith was greater. (See: Assumed Knowledge and Implicit Information)
translationWords
centurion
lord
worthy
cure
authority
soldier
amazed
amen
faith
Israel
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv8, 11 8:8-10 The centurion recognized Jesus’ authority. From his own…
8:8-10 The centurion recognized Jesus’ authority. From his own experience, he knew that when he gave orders, they were quickly obeyed. He perceived that God had entrusted Jesus with authority to work miracles. The centurion’s faith shows that the Kingdom of God includes Gentiles (8:11).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.