Matthew 8:10

ate as hot as that of Judea. See the notes on Exo 4:6 , and on Leviticus 13 (note) and Leviticus 14 (note). Lord, if thou wilt, thou canst make me clean - As this leper may be considered as a fit emblem of the corruption of man by sin; so may his cure, of the redemption of the soul by Christ. A sinner, truly penitent, seeks God with a respectful faith; approaches him in the spirit of adoration; humbles himself under his mighty hand, acknowledging the greatness of his fall, and the vileness of his sin; his prayer, like that of the leper, should be humble, plain, and full of confidence in that God who can do all things, and of dependence upon his will or mercy, from which all good must be derived. It is peculiar to God that he need only will what he intends to perform. His power is his will. The ability of God to do what is necessary to be done, and his willingness to make his creatures happy, should be deeply considered by all those who approach him in prayer. The leper had no doubt of the former, but he was far from being equally satisfied in respect of the latter. Verse 3 Jesus put forth his hand - I will; be thou clean - The most sovereign authority is assumed in this speech of our blessed Lord - I Will: there is here no supplication of any power superior to his own; and the event proved to the fullest conviction, and by the clearest demonstration, that his authority was absolute, and his power unlimited. Be thou cleansed, καθαρισθητι; a single word is enough. And immediately his leprosy was cleansed - What an astonishing sight! A man whose whole body was covered over with the most loathsome disease, cleansed from it in a moment of time! Was it possible for any soul to resist the evidence of this fact? This action of Christ is a representation of that invisible hand which makes itself felt by the most insensible heart; of that internal word which makes itself heard by the most deaf; and of that supreme will which works every thing according to its own counsel. Verse 4 Jesus saith - See thou tell no man - Had our Lord, at this early period, fully manifested himself as the Messiah, the people in all likelihood would have proclaimed him King; this, however, refused by him, must have excited the hatred of the Jewish rulers, and the jealousy of the Roman government; and, speaking after the manner of men, his farther preachings and miracles must have been impeded. This alone seems to be the reason why he said to the leper, See thou tell no man. Show thyself to the priest - This was to conform to the law instituted in this case, Lev 14:1 , etc. Offer the gift - This gift was two living, clean birds, some cedar wood, with scarlet and hyssop, Lev 14:4 , which were to be brought for his cleansing; and, when clean, two he lambs, one ewe lamb, three tenth deals of flour, and one log of oil, Lev 14:10 ; but if the person was poor, then he was to bring one lamb, one tenth deal of flour, one log of oil and two turtle doves, or young pigeons, Lev 14:21 , Lev 14:22 . See the notes on Leviticus 14 (note). Now all this was to be done for a testimony to them; to prove that this leper, who was doubtless well known in the land, had been thoroughly cleansed; and thus, in this private way, to give full proof to the priesthood that Jesus was the true Messiah. The Jewish rabbins allowed that curing the lepers should be a characteristic of the Messiah; (see Bishop Chandler's Vindication); therefore the obstinacy of the priests, etc., in rejecting Christ, was utterly inexcusable. Verse 5 Capernaum - See Mat 4:13 . A centurion - Εκατονταρχος. A Roman military officer who had the command of one hundred men. Verse 6 Lord - Rather, Sir, for so the word κυριε should always be translated when a Roman is the speaker. Lieth at home - Βεβληται, lieth all along; intimating that the disease had reduced him to a state of the utmost impotence, through the grievous torments with which it was accompanied. Sick of the palsy - Or paralytic. See Mat 4:24 . This centurion did not act as many masters do when their servants are afflicted, have them immediately removed to an infirmary, often to a work-house; or sent home to friends or relatives, who probably either care nothing for them, or are unable to afford them any of the comforts of life. In case of a contagious disorder, it may be necessary to remove an infected person to such places as are best calculated to cure the distemper, and prevent the spread of the contagion. But, in all common cases, the servant should be considered as a child, and receive the same friendly attention. If, by a hasty, unkind, and unnecessary removal, the servant die, are not the master and mistress murderers before God? Verse 7 I will come and heal him - Εγω ελθων θεραπευσω αυτον, I am coming, and will heal him. This saying is worthy of observation. Jesus did not positively say, I will came and heal him; this could not have been strictly true, because our Lord healed him without going to the house: and the issue shows that the words ought to be taken in the most literal sense: thus understood, they contained a promise which it seems none of them distinctly comprehended. Foreseeing the exercise of the centurion's faith, he promises that while he is coming, ere he arrives at the house, he will heal him, and this was literally done, Mat 8:13 . There is much beauty in this passage. 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. Verse 9 For I am a man under authority - That is, under the authority of others. This verse has given considerable embarrassment to commentators and critics. I believe the paraphrase given above to be the true meaning of the evangelist. To make this matter more plain, let it be observed, that the Roman foot was divided into three grand parts, Hastati, Principes, and Triarii. Each of these grand divisions was composed of thirty manipuli or companies; and every manipulus made two centuries or companies of one hundred men. Every manipulus had two centurions; but these were very far from being equal in rank and honor, though possessing the very same office. The Triarii and Principes were esteemed the most honorable, and had their centurions elected first; and these first elected centurions took precedency of the centurions of the Hastati, who were elected last. The centurion in the text was probably one of this last order; he was under the authority of either the Principes or Triarii, and had none under him but the hundred men whom he commanded, and who appear to have been in a state of the most loving subjection to him. 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 (τω δουλω μου) Do this, and he doeth it; how much more then canst thou accomplish whatsoever thou willest, being under no control, and having all things under thy command: He makes a proper use of his authority, who, by it, raises his mind to the contemplation of the sovereign power of God, taking occasion from it to humble himself before Him who has all power in heaven and earth, and to expect all good from him. There are two beautiful passages in Arrian that tend much to illustrate this speech of the centurion. Καταταγεις Αγαμεμνων, λεγει μοι, πορευου προς τον Αχιλλεα, και αποσπασον την Βρισηιδα, πορευομαι. Ερχου, ερχομαι. "He who personates Agamemnon says to me, Go to Achilles, and bring hither Briseis: I go. He says, Come hither: I come." Dissert. l. i. c. 25. p. 97. Οταν ο Θεος ειπῃ τοις φυτοις ανθειν, ανθει. Οταν ειπῃ βλαϚανειν, βλαϚανει. Οταν εκφερειν τον καρπον, εκφερει. Οταν πεπαινειν, πεπαινει. Οταν παλιν αποβαλλειν, και φυλλορροειν, και αυτα εις αυτα συνειλουμενα εφ' ησυχιας μενειν, και αναπαυεσθαι, μενει και αναπαυεται. "When God commands the plants to blossom, they bear blossoms. When he commands them to bear seed, they bear seed. When he commands them to bring forth fruit, they put forth their fruits. When he commands them to ripen, they grow ripe. When he commands them to fade, and shed their leaves, and remain inactive, involved in themselves, they thus remain, and are inactive." Cap. 14. p. 62. See Raphelius. This mode of speech fully marks supreme and uncontrolled power, and that power put forth by a sovereign will to effect any purpose of justice or mercy. And God said, let there be light, and there was light, is a similar expression. Verse 10 I have not found so great faith, no, not in Israel - That is, I have not found so great an instance of confidence and faith in my power, even among the Jews, as this Roman, a Gentile, has shown himself to possess. From Luk 7:5 , where it is said of this centurion, "he loved our nation, and has built us a synagogue," we may infer that this man was like the centurion mentioned Act 10:1 ; a devout Gentile, a proselyte of the gate, one who believed in the God of Israel, without conforming to the Jewish ritual or receiving circumcision. Though the military life is one of the most improper nurses for the Christian religion, yet in all nations there have been found several instances of genuine humility, and faith in God, even in soldiers; and perhaps never more, in the British military, than at present, a.d. 1831. Verse 11 Many shall come from the east and west - Men of every description, of all countries, and of all professions; and shall sit down, that is, to meat, for this is the proper meaning of ανακλιθησονται, intimating the recumbent posture used by the easterns at their meals. The rabbins represent the blessedness of the kingdom of God under the notion of a banquet. See several proofs of this in Schoettgenius. This was spoken to soften the unreasonable prejudices of the Jews, which they entertained against the Gentiles, and to prepare them to receive their brethren of mankind into religious fellowship with themselves, under the Christian dispensation. With Abraham, and Isaac, and Jacob - In the closest communion with the most eminent followers of God. But if we desire to inherit the promises, we must be followers of them who through faith and patience enjoy them. Let us therefore imitate Abraham in his faith, Isaac in his obedience unto death, and Jacob in his hope and expectation of good things to come, amidst all the evils of this life, if we desire to reign with them. Verse 12 Shall be cast out into outer darkness - As the enjoyment of that salvation which Jesus Christ calls the kingdom of heaven is here represented under the notion of a nuptial festival, at which the guests sat down in a reclining posture, with the master of the feast; so the state of those who were excluded from the banquet is represented as deep darkness; because the nuptial solemnities took place at night. Hence, at those suppers, the house of reception was filled with lights called δαδες, λαμπαδες, λυκνεια, φανοι, torches, lamps, candles, and lanthorns, by Athenaeus and Plutarch: so they who were admitted to the banquet had the benefit of the light; but they who were shut out were in darkness, called here outer darkness, i.e. the darkness on the outside of the house in which the guests were; which must appear more abundantly gloomy, when compared with the profusion of light within the guest-chamber. And because they who were shut out were not only exposed to shame, but also to hunger and cold; therefore it is added, there shall be weeping and gnashing of teeth. As these feasts are often alluded to by the evangelists, I would observe, once for all: - that they who were invited to them entered by a gate designed to receive them; whence Christ, by whom we enter into the marriage feast, compares himself to a gate, Joh 10:1 , Joh 10:2 , Joh 10:7 , Joh 10:9 . This gate, at the time the guests were to come, was made narrow, the wicket only being left open, and the porter standing there, that they who were not bidden to the marriage might not rush into it. Hence Christ exhorts the Jews to enter in at the strait gate, Mat 7:13 , etc. When all that were invited were once come, the door was presently shut, and was not to be opened to any who came too late, and stood knocking without; so after the wise virgins had entered with the bridegroom, the gate was shut, and was not opened to the foolish virgins, who stood knocking without, Mat 25:11 . And in this sense we are to understand the words of Christ, Luk 13:24 , Luk 13:25 . Many shall seek to enter in, but shall not be able. Why? because the master of the house hath risen up and shut to the door; they would not come to him when they might, and now the day of probation is ended, and they must be judged according to the deeds done in the body. See Whitby on the place. How many of those who are called Christians suffer the kingdom, the graces, and the salvation which they had in their hands, to be lost; while West-India negroes, American Indians, Hindoo polytheists, and atheistic Hottentots obtain salvation! An eternity of darkness, fears, and pains, for comparatively a moment of sensual gratification, how terrible the thought! What outer darkness, or το σκοτος το εξωτερον, that darkness, that which is outermost, may refer to, in eternal damnation, is hard to say: what it alludes to I have already mentioned: but as the words βρυγμος των οδοντων, gnashing or Chattering of teeth, convey the idea, not only of extreme anguish, but of extreme cold; some have imagined that the punishment of the damned consists in sudden transitions from extreme heat to extreme cold; the extremes of both I have found to produce exactly the same sensation. Milton happily describes this in the following inimitable verses, which a man can scarcely read, even at midsummer, without shivering. Beyond this flood a frozen continent Lies dark and wild, heat with perpetual storms Of whirlwind and dire hail - the parching air Burns frore, and cold performs the effect of fire Thither by harpy-footed furies haled, At certain revolutions all the damn'd Are brought; and feel by turns the bitter change Of fierce extremes, extremes by change more fierce, From beds of raging fire, to starve in ice, - and there to pine Immovable, infix'd, and frozen round Periods of time; thence hurried back to fire Parad. Lost, book ii. line 586 There is a passage in the Vulgate, Job 24:19 , that might have helped Milton to this idea. Ad nimium calorem transeat ab aquis nivium. "Let him pass to excessive heat, from waters of snow." This reading, which is found only in this form in the Vulgate, is vastly expressive. Every body knows that snow water feels colder than snow itself, even when both are of the same temperature, viz. 32, because the human body, when in contact with snow water, cools quicker than when in contact with snow. Another of our poets has given us a most terrible description of perdition on the same ground. The once pamper'd spirit To bathe in fiery floods, or to reside In thrilling regions of thick-ribbed ice; To be imprison'd in the viewless winds, And blown with restless violence round about This pendant world; or to be worse than worst Of those that lawless and incertain thoughts Imagine - Similar to this is that dreadful description of the torments of the wicked given in the Institutes of Menu: "The wicked shall have a sensation of agony in Tamisra, or utter darkness, and in other seats of horror; in Asipatrauana, or the sword-leaved forest, and in different places of binding fast, and of rending: multifarious tortures await them: they shall be mangled by ravens and owls, and shall swallow cakes boiling hot, and shall walk over inflamed sands, and shall feel the pangs of being baked like the vessels of a potter: they shall assume the forms of beasts continually miserable, and suffer alternate afflictions from extremities of cold and heat; surrounded with terrors of various kinds. They shall have old age without resource; diseases attended with anguish; pangs of innumerable sorts, and, lastly, unconquerable death." - Institutes of Menu, chap. 12. Inst. 75-80. In the Zend Avesta, the place of wicked spirits is termed, "The places of darkness, the germs of the thickest darkness." An uncommonly significant expression: Darkness has its birth there: there are its seeds and buds, there it vegetates everlastingly, and its eternal fruit is - darkness! See Zend Avesta, vol. i. Vendidad sadi, Fargard. xviii. p. 412. And is this, or, any thing as bad as this, Hell? Yes, and worse than the worst of all that has already been mentioned. Hear Christ himself. There their worm dieth not, and the fire is Not Quenched! Great God! save the reader from this damnation! Verse 13 As thou hast believed; so be it done - Let the mercy thou requestest be equal to the faith thou hast brought to receive it by. According to thy faith be it done unto thee, is a general measure of God's dealings with mankind. To get an increase of faith is to get an increase of every grace which constitutes the mind that was in Jesus, and prepares fully for the enjoyment of the kingdom of God. God is the same in the present time which he was in ancient days; and miracles of healing may be wrought on our own bodies and souls, and on those of others, by the instrumentality of our faith. But, alas! where is faith to be found! And his servant was healed in the selfsame hour - Εν τη ωρα εκεινη, in that very hour. Faith is never exercised in the power and goodness of God till it is needed; and, when it is exercised, God works the miracle of healing. Christ never says, Believe now for a salvation which thou now needest, and I will give it to thee in some future time. That salvation which is expected through works or sufferings must of necessity be future, as there must be time to work or suffer in; but the salvation which is by faith must be for the present moment, for this simple reason, It Is By Faith, that God may be manifested and honored; and not by works or by sufferings, lest any man should boast. To say that, though it is of faith, yet it may; and, must in many cases, be delayed, (though the person is coming in the most genuine humility, deepest contrition, and with the liveliest faith in the blood of the Lamb), is to say that there is still something necessary to be done, either on the part of the person, or on the part of God, in order to procure it; neither of which positions has any truth in it. Verse 14 Peter's house - That Peter lived at Capernaum, and that Christ lodged with him, is fully evident from this verse compared with Mat 17:24 . Peter's - wife's mother - Learn hence, says Theophylact, that marriage is no hinderance to virtue, since the chief of the apostles had his wife. Marriage is one of the first of Divine institutions, and is a positive command of God. He says, the state of celibacy is not Good, Gen 2:18 . Those who pretend to say that the single state is more holy than the other slander their Maker, and say in effect, "We are too holy to keep the commandments of God." Verse 15 He touched her hand - Can any thing on this side the unlimited power of God effect such a cure with only a touch? If the Scriptures had not spoken of the divinity of Christ, these proofs of his power must have demonstrated it to the common sense of every man whose creed had not previously blinded him. Ministered unto them - Αυτοις, them, is the reading of most of the printed editions, but αυτω, to him, has the utmost evidence in its support from MSS., versions, and fathers. Serving Christ in his ordinances and in his members is the best proof we can give to others of our being soundly restored to spiritual health. Verse 16 When the even was come - The Jews kept their sabbath from evening to evening, according to the law, Lev 23:32 , From evening to evening shall ye celebrate your sabbath. And the rabbins say, The sabbath doth not enter but when the sun is set. Hence it was that the sick were not brought out to our Lord till after sun-set, because then the sabbath was ended. Many that were possessed with devils - Dr. Lightfoot gives two sound reasons why Judea, in our Lord's time, abounded with demoniacs. First, Because they were then advanced to the very height of impiety. See what Josephus, their own historian, says of them: There was not (said he) a nation under heaven more wicked than they were. See on Rom 1:1 (note). Secondly, Because they were then strongly addicted to magic, and so, as it were, invited evil spirits to be familiar with them. It seems strange to find men at this distance of time questioning the truth of that which neither scribes nor Pharisees then doubted; nor did they ever object against the pretensions of Christ and his apostles to cast them out. And, if the whole business of demonism had been only a vulgar error, (as wise men now tell us), what a fine opportunity had the wise men then, to unmask the whole matter, and thus pour contempt on the pretensions of our blessed Lord and his followers, who held it to be one proof of their Divine mission, that demons were subject to them! And healed all that were sick - Not a soul did the Lord Jesus ever reject, who came to him soliciting his aid. Need any sinner despair who comes to him, conscious of his spiritual malady, to be healed by his merciful hand? Verse 17 Himself took our infirmities - The quotation is taken from Isa 53:4 , where the verb נסא nasa signifies to bear sin, so as to make atonement for it. And the rabbins understand this place to speak of the sufferings of the Messiah for the sins of Israel; and say that all the diseases, all the griefs, and all the punishments due to Israel shall be borne by him. See Synopsis Sohar. Christ fulfils the prophecies in all respects, and is himself the completion and truth of them, as being the lamb and victim of God, which, bears and takes away the sin of the world. The text in Isaiah refers properly to the taking away of sin; and this in the evangelist, to the removal of corporeal afflictions: but, as the diseases of the body are the emblems of the sin of the soul, Matthew, referring to the prediction of the prophet, considered the miraculous healing of the body as an emblem of the soul's salvation by Christ Jesus. Verse 18 Unto the other side - Viz. of the lake of Genesareth, whence he proceeded to the country of the Gergesenes, Mat 8:28 . Verse 19 A certain scribe - Though ἑις γραμματευς, One scribe, may be considered as a Hebraism, yet it is probable that the literal construction of it was intended, to show that few of this class came to the Lord Jesus for instruction or salvation. Master - Rather, teacher, διδασκαλε from διδασκω, I teach, which itself seems to be derived from δεικω, I show, and means the person who shows or points out a particular way or science. I will follow thee whithersoever thou goest - A man who is not illuminated by the Spirit of God thinks himself capable of any thing: he alone who is divinely taught knows he can do nothing but through Christ strengthening him. Every teacher among the Jews had disciples, and some especially that followed or accompanied them wherever they went, that they might have some person at hand with whom they might converse concerning the Divine law. Verse 20 The foxes have holes, etc. - Reader! art thou a poor man? and dost thou fear God? Then, what comfort must thou derive from the thought, that thou so nearly resemblest the Lord Jesus! But how unlike is the rich man, who is the votary of pleasure and slave of sin, to this heavenly pattern! Son of man - A Hebrew phrase, expressive of humiliation and debasement; and, on that account, applied emphatically to himself, by the meek and lowly Jesus. Besides, it seems here to be used to point out the incarnation of the Son of God, according to the predictions of the prophets, Psa 8:5 ; Dan 7:13 . And as our Lord was now showing forth his eternal Divinity in the miracles he wrought, he seems studious to prove to them the certainty of his incarnation, because on this depended the atonement for sin. Indeed our Lord seems more intent on giving the proofs of his humanity, than of his divinity, the latter being necessarily manifested by the miracles which he was continually working. Verse 21 Another of his disciples - This does not mean any of the twelve, but one of those who were constant hearers of our Lord's preaching; the name of disciple being common to all those who professed to believe in him, Joh 6:66 . Bury my father: probably his father was old, and apparently near death; but it was a maxim among the Jews, that, if a man had any duty to perform to the dead, he was, for that time, free from the observance of any other precept or duty. The children of Adam are always in extremes; some will rush into the ministry of the Gospel without a call, others will delay long after they are called; the middle way is the only safe one: not to move a finger in the work till the call be given, and not to delay a moment after. Verse 22 Let the dead bury their dead - It was usual for the Jews to consider a man as dead who had departed from the precepts of the law; and, on this ground, every transgressor was reputed a dead man. Our Lord's saying, being in common use, had nothing difficult in it to a Jew. Natural death is the separation of the body and soul; spiritual death, the separation of God and the soul: men who live in sin are dead to God. Leave the spiritually dead to bury their natural dead. All the common offices of life may be performed by any person; to preach the glad tidings of the kingdom of God is granted but to a few, and to these only by an especial call; these should immediately abandon worldly concerns and employments, and give themselves wholly up to the work of the ministry. Verse 24 Arose a great tempest in the sea - Probably excited by Satan, the prince of the power of the air, who, having got the author and all the preachers of the Gospel together in a small vessel, thought by drowning it, to defeat the purposes of God, and thus to prevent the salvation of a ruined world. What a noble opportunity must this have appeared to the enemy of the human race! Verse 25 And his disciples - The disciples. In the common printed editions, as well as in our translation, it is His disciples, but αυτου, his, is omitted by the very best MSS., and by Bengel, Wetstein, and Griesbach. This is a matter of very small importance, and need not be noticed; only every translator and commentator should aim, to the uttermost of his knowledge and power, to give every particle of the language of the inspired penman that can be expressed, and to insert no one word which he has reason to believe did not come by the inspiration of God. Lord, save us: we perish - One advantage of trials is to make us know our weakness, so as to oblige us to have recourse to God by faith in Christ. It is by faith alone that we may be said to approach him; by love we are united to him, and by prayer we awake him. All good perishes in us without Christ: without his grace, there is not so much as one moment in which we are not in danger of utter ruin. How proper, then, is this short prayer for us, and how familiar should it be to us! Taken in the extensive Christian sense it is exceedingly expressive: it comprehends all the power of our Lord's might, all the merit of his atonement, and all the depth of our misery and danger. See Quesnel. Verse 26 Why are ye fearful, O ye of little faith? - Faith is ever bold - incredulity always timid. When faith fails in temptation, there is the utmost danger of shipwreck. Lord, increase our faith! is a necessary prayer for all who desire to be saved. Then he arose and rebuked the winds, etc. - As the agitation of the sea was only the effect of the wind, it was necessary to remove the cause of the disturbance, that the effect might cease. Joshua did not say to the earth, Earth, stand thou still, because the earth is not the cause of its own motion: but, Sun, stand thou still, שמש דום shemesh dom, Sun, be silent, or restrain thy influence, which is a proper cause of the revolutions of all the planets. When the solar influence was by the miraculous power of God suspended, the standing still of the earth was a necessary consequence. Both Christ and Joshua spoke with the strictest philosophical precision. See the notes on Jos 10:12-14 (note). There was a great calm - One word of Christ can change the face of nature; one word of his can restore calm and peace to the most troubled and disconsolate soul. Prayer and faith, if sincere, shall be heard, though they may be weak. 1. That our imperfections may not hinder us from praying to God. 2. That we may be persuaded it is not our merits which make our prayers effectual. 3. That we may offer them up with great humility: and, 4. That we may be fully united to Christ, without which union there is no salvation. There was at first a great agitation; then a great calm. Thus God ever proportions the comfort to the affliction. Verse 27 The men marvelled - Every part of the creation (man excepted) hears and obeys the Creator's voice. Sinners have an ear for the world, the devil, and the flesh: till this ear is shut, God's voice is not discerned; for when it is shut to its enemies it is open to its friends. What manner of man is this - Ποταπος εϚιν ουτος, How great is this person! Here was God fully manifest; but it was in the flesh - there were the hidings of his power. Verse 28 The country of the Gergesenes - This word is variously written in the MSS, and versions; Gergasenes, Gerasenes, Gadarenes, Gergesions, and Gersedonians, The three first are supported by the greater authorities. They might have all been names of the same place or district; but, if we depend on what Origen says, the people mentioned here could not have been the inhabitants of Gerasa, which, says he, is a city of Arabia, ουτε θαλασσαν, ουτε λιμνην πλησιον εχοντα, which has neither sea nor lake nigh to it. "Gadara was, according to Josephus, the metropolis of Perea, or the region beyond Jordan: both the city and villages belonging to it lay in the country of the Gergasenes; whence Christ going into the country of the Gadarenes, Mar 5:1 , is said to go into the region of the Gergasenes, Mat 8:28 ." Whitby. Two possessed with devils - Persons possessed by evil demons. Mark and Luke mention only one demoniac, probably the fiercer of the two. Coming out of the tombs - It is pretty evident that cupolas were generally builded over the graves among the Jews, and that these demoniacs had their dwellings under such: the evil spirits which were in them delighting more in these abodes of desolation and ruin, as being more congenial to their fierce and diabolic nature, and therefore would drive the possessed into them. Verse 29 What have we to do with thee - The literal translation of τι ημιν και σοι, is, What is it to us and to thee; which perhaps might be understood to imply their disclaiming any design to interfere with the work of Christ, and that he should not therefore meddle with them; for it appears they exceedingly dreaded his power. What have we to do with thee, is a Jewish phrase, which often occurs in the Old Testament, signifying an abrupt refusal of some request, or a wish not to be troubled with the company or importunity of others. Jehu said to the messenger who was sent by Joram to meet him, What hast thou to do with peace? David said, What have I to do with you, ye sons of Zeruiah? Compare Jdg 11:12 ; 2Sam 16:10 ; 2Kgs 9:18 ; Ezr 4:3 ; Joh 2:4 . See the note on Mar 1:24 . Jesus, thou Son of God - Griesbach omits the word Jesus, on the authority of several MSS. of the greatest antiquity and respectability; besides some versions, and several of the fathers. I heartily concur with these MSS., etc., for this simple reason, among others, that the word Jesus, i.e. Savior, was of too ominous an import to the Satanic interest to be used freely, in such a case, by any of his disciples or subalterns. Art thou come hither to torment us before the time? - From this it appears that a greater degree of punishment awaited these demons than they at that time endured; and that they knew there was a time determined by the Divine Judge, when they should be sent into greater torments. Verse 30 A herd of many swine - These were in all probability Jewish property, and kept and used in express violation of the law of God; and therefore their destruction, in the next verse, was no more than a proper manifestation of the justice of God. Verse 31 Suffer us to go away - Επιτρεψον ημιν απελθειν: this is the common reading; but αποστειλον ημας, send us away, appears more likely to be genuine. This latter reading Griesbach has adopted, on the authority of three ancient MSS., the Coptic, Sahidic, Ethiopic, Syriac, all the Arabic, Saxon, most of the Itala, and the Vulgate. Send us away seems to express more fully the absolute power Jesus Christ had over them - permission alone was not sufficient; the very power by which they were to go away, must come from Christ himself! How vain was the boast of Satan, Mat 4:9 , when we find he could not possess the body of one of the vilest animals that God has made, without immediate authority from the Most High! Since a demon cannot enter even into a swine without being sent by God himself, how little is the power or malice of any of them to be dreaded by those who have God for their portion and protector! Verse 32 They went into the herd of swine - Instead of την αγελην των χοιρων, the herd of swine, Griesbach reads τους χοιρους, the swine, on the authority of many MSS. and versions. The whole herd of swine - Των χοιρων, of swine, is omitted by many MSS. and versions. See Griesbach, and see on Luk 8:20 , etc. Ran violently down a steep place, etc. - The prayer of these demons is heard and answered! Strange! But let it be noted, that God only hears demons and certain sinners when their prayer is the echo of his own justice. Here is an emblem of the final impenitence and ruin into which the swinish sinners, the habitually unpure, more commonly fall than other sinners. Christ permits the demons to do that in the swine which he did not permit them to do in the possessed, on purpose to show us what rage they would exercise on us if left to their liberty and malice. Many are the Divine favors which we do not consider, or know only in general. "But the owners of the swine lost their property." Yes; and learn from this of how small value temporal riches, are in the estimation of God. He suffers them to be lost, sometimes to disengage us from them through mercy; sometimes out of justice, to punish us for having acquired or preserved them either by covetousness or injustice. Verse 33 And they that kept them fled - Terrified at what had happened to the swine. Verse 34 The whole city came out - Probably with the intention to destroy Jesus for having destroyed their swine; but, having seen him, they were awed by his presence; and only besought him to depart from their borders. Many rather chose to lose Jesus Christ than those temporal goods by which they gratify their passions at the expense of their souls. They love even their swine better than their salvation. Certain doctors in both sciences, divinity and physic, gravely tell us that these demoniacs were only common madmen, and that the disease was supposed, by the superstitious Jews, to be occasioned by demons. But, with due deference to great characters, may not a plain man be permitted to ask, by what figure of speech can it be said that "two diseases besought - went out - filled a herd of swine - rushed down a precipice?" etc. What silly trifling is this! Some people's creeds will neither permit God nor the devil to work; and, in several respects, hardly to exist. For he who denies Divine inspiration, will scarcely acknowledge diabolic influence. See the note on Mat 8:16 , and see on Luk 7:21 (note). It is said, The whole city came out to meet Jesus. This means no more than all the inhabitants of that place, which, most probably, was no more than a small country village; or perhaps but a few houses. I have observed that the inhabitants of the Zetland Isles, in the North Seas, denominate any collection of houses a town, even where there are but three or four: and thus I think that the Jews denominated their villages, often calling them cities. Introduction Christ heals a paralytic person at Capernaum, Mat 9:1-8 . Calls Matthew, Mat 9:9-10 . Eats with publicans and sinners, at which the Pharisees are offended, and he vindicates his conduct, Mat 9:11 , Mat 9:12 . The disciples of John come to him and inquire about fasting, Mat 9:14-17 . A ruler requests him to heal his daughter, Mat 9:18 , Mat 9:19 . On his road to the ruler's house, he heals a diseased woman, Mat 9:20-22 . Arriving at the ruler's house, he restores the young woman to life, Mat 9:23-26 . Heals two blind men, Mat 9:27-31 . Casts out a dumb demon, Mat 9:32-34 . Preaches and works miracles in all the cities and villages, Mat 9:35 . Is greatly affected at the desolate and dark state of the Jewish people, Mat 9:36 . Exhorts his disciples to pray to God to send them proper instructers, Mat 9:37 , Mat 9:38 . Verse 1 He came into his own city - Viz. Capernaum, where he seems to have had his common residence at the house of Peter. See Mat 4:13 , and Mat 8:14 . This verse properly belongs to the preceding chapter. Verse 2 Sick of the palsy - See Mat 4:24 . Lying on a bed - Κλινης, a couch or sofa, such as they reclined on at meals. Seeing their faith - The faith of the paralytic person, and the faith of those who brought him; see on Mar 2:4 (note). Be of good cheer - Θαρσει τεκνον, Son, take courage! Probably he began to despond, and Christ spoke thus to support his faith. Thy sins be forgiven thee - Moral evil has been the cause of all the natural evil in the world. Christ goes to the source of the malady, which is sin; and to that as the procuring cause we should refer in all our afflictions. It is probable that this paralytic person had, in the earnest desires of his heart, entreated the cure of his soul, leaving his body to the care of others, as the first miracle of healing is wrought on his soul. In a state of helplessness, when we seek above all things to please God, by giving him our hearts, he often inspires others with the care of our temporal necessities. It may be necessary to be observed, that it was a maxim among the Jews that no diseased person could be healed till all his sins were blotted out. See Nedarim, fol. 41. Hence our Lord first forgives the sins, and then heals the body of the paralytic person. This appears to have been founded on Psa 103:3 . Who forgiveth all thine iniquities, and healeth all thy diseases. Here pardon precedes health. See also Psa 41:3 , Psa 41:4 . It may be observed, also, that most people are more in earnest about their souls when in sickness than in health, and therefore are more earnest in prayer for salvation. Verse 3 This man blasphemeth - Βλασφημεω comes either from βλαπτειν την φημην, to hurt or blast the reputation or credit of another, or from βαλλειν ταις φημαις, to smite with reports. Whenever it is used in reference to God, it simply signifies, to speak impiously of his nature, or attributes, or works. Injurious speaking is its proper translation when referred to man. The scribes were the literati of that time; and their learning, because not used in dependence on God, rendered them proud, envious, and obstinate. Unsanctified knowledge has still the same effect: that light serves only to blind and lead men out of the way which is not joined with uprightness of heart. The most sacred truths often become an occasion of delusion, where men are under the government of their evil passions. Verse 4 Jesus knowing (ιδων seeing) their thoughts - In telling them what the thoughts of their hearts were, (for they had expressed nothing publicly), he gave them the fullest proof of his power to forgive sins;

Sermon for the Third Sunday after the Epiphany; Matthew 8:1-13 TWO EXAMPLES OF FAITH AND LOVE; PERSONAL AND ALIEN FAITH, AND THE FAITH OF CHILDREN I. TWO EXAMPLES OF FAITH AND LOVE. 1 Two examples of faith and love are taught in this Gospel: one by the leper, the other by the centurion. Let us first consider the leper. This leper would not have been so bold as to go to the Lord and ask to be cleansed, if he had not trusted and expected with his whole heart, that Christ would be kind and gracious and would cleanse him. For because he was a leper, he had reason to be timid. Moreover the law forbids lepers to mingle with the people. Nevertheless he approaches, regardless of law and people, and of how pure and holy Christ is. 2 Here behold the attitude of faith toward Christ: it sets before itself absolutely nothing but the pure goodness and free grace of Christ, without seeking and bringing any merit. For here it certainly cannot be said, that the leper merited by his purity to approach Christ, to speak to him and to invoke his help. Nay, just because he feels his impurity and unworthiness, he approaches all the more and looks only upon the goodness of Christ. This is true faith, a living confidence in the goodness of God. The heart that does this, has true faith; the heart that does it not, has not true faith; as they do who keep not the goodness of God and that alone in sight, but first look around for their own good works, in order to be worthy of God's grace and to merit it. These never become bold to call upon God earnestly or to draw near to him. 3 Now this confidence of faith or knowledge of the goodness of Christ would never have originated in this leper by virtue of his own reason, if he had not first heard a good report about Christ, namely, how kind, gracious and merciful he is, ready to help and befriend, comfort and counsel every one that comes to him. Such a report must undoubtedly have come to his ears, and from this fame he derived courage, and turned and interpreted the report to his own advantage. He applied this goodness to his own need and concluded with all confidence: To me also he will be as kind as his fame and good report declare. His faith therefore did not grow out of his reason, but out of the report he heard of Christ, as St. Paul says: “Belief cometh of hearing, and hearing by the Word (or report) of Christ.” Rom 10:17. 4 This is the Gospel that is the beginning, middle and end of everything good and of all salvation. For we have often heard that we must first hear the Gospel, and after that believe and love and do good works; not first do good works and so reverse the order, as the teachers of works do. But the Gospel is a good report, saying or fame of Christ, how he is all goodness, love and grace, as can be said of no other man or saint. For even if other saints have a good report and reputation, it is nevertheless not the Gospel, unless it tells alone of the goodness and grace of Christ; and if it should include other saints also, it is no longer the Gospel. For the Gospel builds faith and confidence alone upon the rock, Jesus Christ. 5 You see therefore that this example of the leper fights for faith and against works. For as Christ helps him out of pure grace through faith without any works or merits of his own, so he does for every man, and would have all to think thus of him and expect from him like aid. And if this leper had said: “Behold, Lord, I have prayed and fasted so much; I beg you to look upon this and on account of it make me clean”--if he had come in this manner, Christ would never have cleansed him. For such a person does not rest upon God's grace, but upon his own merit. In this way God's grace is not praised, loved, magnified nor desired; but one's own works deprive God of his honor and rob him of that which is his. This is to kiss the hand and to deny God, as Job 31,27-28 says: “If my mouth hath kissed my hand; this also were an iniquity to be punished by the judges; for I should have denied God that is above;” and Isaiah 2,8: “They worship the work of their own hands,” that is, the honor and confidence they ought to give to God, they attribute to their own work. 6 Furthermore the example of love is presented here in the love of Christ to the leper. For you see here, how love makes a servant of Christ, so that he helps the poor man freely without any reward, and seeks neither advantage, favor nor honor thereby, but only the good of the poor man and the honor of God the Father. For this reason he also forbids him to tell anyone, in order that it may be a pure, sincere work of free and gracious love. 7 This is what I have often said, that faith makes of us lords, and love makes of us servants. Indeed, by faith we become gods and partakers of the divine nature and name, as is said in Psalms 82,6: “I said, Ye are gods, and all of you sons of the Most High.” But through love we become equal to the poorest. According to faith we are in need of nothing, and have an abundance; according to love we are servants of all. By faith we receive blessings from above, from God; through love we give them out below, to our neighbor. Even as Christ in his divinity stood in need of nothing, but in his humanity served everybody who had need of him. Of this we have spoken often enough, namely, that we also must by faith be born God's sons and gods, lords and kings, even as Christ is born true God of the Father in eternity; and again, come out of ourselves by love and help our neighbors with kind deeds, even as Christ became man to help us all. And as Christ is not God, because he first merited divinity by his works or attained to it through his incarnation, but has it by birth, without any works, even before he became man; so we also have not merited by works or love sonship with God, so that our sins are forgiven, and death and hell cannot injure us; but without works and before our love, we have received it in the Gospel by grace through faith. And as Christ first became man to serve us after being God from eternity; so we also do good and exercise love to our neighbor, after we have become pious, free from sin, alive, saved, and sons of God by faith. Let this suffice concerning the first example, the leper. 8 The other example is like it in respect to faith and love. For this centurion also has a heartfelt confidence in Christ, and sets before his eyes nothing but the goodness and grace of Christ; otherwise he would not have come to him, or he would not have sent to him, as Lk 7:3 says. Likewise he would not have had this bold confidence, if he had not first heard of the goodness and grace of Christ. In this, instance also the Gospel is the beginning and incentive of his confidence and faith. 9 Here we learn again, that we must begin with the Gospel and believe it and not look upon any merit or work of our own as this centurion also advanced no merit or work, but only his confidence in the goodness of Christ. So we see that all the works of Christ exhibit examples of the Gospel, of faith and of love. 10 We also observe the example of love, how Christ freely shows him kindness, without any request or reward, as was said above. Moreover, the centurion also shows an example of love, in that he took pity upon his servant as upon himself, even as Christ also has had compassion upon us, and did the good deed freely, solely for the benefit of the servant, as Luke 7:2 says, he did it because the servant was dear to him; just as if he said: The love and affection, which he bore to him, impelled him to consider his need and to do this. Let us also do likewise, and see to it that we do not deceive ourselves and rest satisfied in that we now have the Gospel, and yet have no regard for our neighbor in his need. This having been said of these two examples, we will now also examine some details of the text. II. THE EXPLANATION OF TWO THOUGHTS IN THIS GOSPEL. 11 When the leper here limits his prayer and says: V.2. “Lord, if thou wilt, thou canst make me clean.” it is not to be understood as if he doubted the goodness and grace of Christ. For such a faith would be of no value, even if he believed that Christ was almighty, and was able to do and know all things. For that is living faith, which does not doubt that God is also good to us and is graciously willing to do what we ask. But it is to be understood in this way: faith does not doubt the good will, God has toward a person, by which he wishes him every good; but it is not known to us, whether what faith asks and presents, is good and useful for us; God alone knows this. Therefore faith prays in a way that it submits all to the gracious will of God, whether it is for his honor and our good, and yet it does not doubt that God will grant it, or, if it cannot be granted, that his divine will withholds it in great grace, because he sees it is better not to bestow it. But in all this faith nevertheless remains certain and sure of God's gracious will, whether he gives or withholds, as St. Paul also says in Rom 8:26, we know not how to pray as we ought, and as the Lord's Prayer bids us to prefer his will and to pray for it. 12 This is what we have often said: we ought to believe without doubting and without limiting the divine goodness; but we ought to pray with the limitation, that it may be his honor, his kingdom and will, in order that we may not limit his will to time, place, measure or name, but leave all that freely to him. For this reason the prayer of the leper pleased the Lord so well and was soon heard. For where we submit to his will, and seek what is acceptable to him, he cannot refrain from doing in return what is acceptable to us. Faith inclines his favor to us, and submissive prayer inclines him to grant us what we pray for. As to the sending of the leper to the priests, why it was done and what it signified, enough has been said in the Postil of the ten lepers. 13 However, the saying of Christ: V.10. “I have not found so great faith, no, not in Israel,” has been discussed with solicitude, lest it should imply that Christ did not speak truly or that the Mother of God and the apostles were inferior to this centurion. Although I might say here that Christ is speaking of the people of Israel, among whom he had preached and to whom he had come, and that therefore his mother and disciples were excluded, because they travelled with him and came with him to the people of Israel in his preaching, nevertheless I will abide by the words of the Lord and take them as they stand; and for the following reasons. First, it is contrary to no article of belief that this faith of the centurion was without a parallel among the apostles or in the Mother of God. But whenever no article of faith openly contradicts the words of Christ, they are to be taken literally, and are not to be adapted and bent by our interpretation, neither for the sake of any saint, or angel, nor of God himself. For his Word is the truth itself above all saints and angels. 14 Secondly, such interpretation and adaptation spring from a carnal mind and intention, namely to estimate the saints of God not according to God's grace, but according to their person, worth and greatness; which is contrary to God, who estimates quite differently, according to his gifts alone. For he never granted to John the Baptist to perform miracles, John 10,41, as many inferior saints did. In short, he frequently does through inferior saints what he does not do through great saints. He concealed himself from his mother, when he was twelve years old, and suffered her to be in ignorance and error, Lk 2,43. On Easter Sunday he showed himself to Mary Magdalene, before he showed himself to his mother and the apostles, Jn 20,14. He spoke to the Samaritan woman, Jn 4,7, and to the woman taken in adultery, more kindly than he ever spoke to his own mother. Jn 8:10. And when Peter fell and denied him, the murderer on the cross stood firm in his faith. 15 By these and similar wonders he shows that he will not have his Spirit in his saints limited by us, and that we are not to judge according to the person. He wills to bestow his gifts freely, according to his pleasure and not according to our opinion, as St. Paul says in 1 Cor 12:11. Indeed even of himself he says in Jn 14:12: “He that believeth on me, the works that I do shall he do also; and greater works than these shall he do.” The purpose of all this is to prevent men from being presumptuous toward others and from elevating one saint above another and creating divisions. All are to be equal in the grace of God, however unequal they are in his gifts. It is his will to do through St. Stephen what he does not do through St. Peter, and through St. Peter what he does not do through his mother; so that it may be he alone who does all in all without distinction of person according to his will. 16 In this sense also is it to be understood that at the time of his preaching he found not such faith either in his mother or in the apostles, whether or not he found then or afterward greater faith in his mother and the apostles, or in many others. For it may easily be possible that at the time of his conception and birth he granted great faith to his mother, and afterwards never or seldom like great faith. At times he may have permitted it to decline, as he did when for three days she had lost him, Lk. 2,48. He deals thus with all his saints; and if he did not, the saints would doubtless fall into presumption and make idols of themselves or we would make idols of them, and look more upon their worthiness and persons than upon God's grace. 17 Now learn from this how foolish and void of understanding we are in regard to God's works and wonders, when we despise the plain Christian man and think that only the “men with pointed miters” and the learned know and understand God's truth; whereas Christ here exalts this heathen with his faith above all his disciples. This is because we hold to persons and dignities, and not to God's Word and grace. Therefore with persons and dignities we also plunge into every error, and then say, the Christian church and the councils have declared so; they cannot err, because they have the Holy Spirit. Meanwhile Christ is with those despised ones and gives dignitaries and councils over to the devil. Therefore note well, how Christ exalts this heathen. He surpasses Annas, Caiaphas and all the priests, scholars and saints, all of whom ought by right to be the pupils of this heathen, not to say that they ought never to be above him in their opinions and judgments. God sometimes grants to a great saint no faith and to a small saint great faith, in order that one may always esteem another better than himself. Rom 12:10. III. THE DISCUSSION OF THE DOCTRINE OF PERSONAL FAITH AND THE FAITH OF OTHERS; ALSO, OF FAITH AND THE BAPTISM OF CHILDREN. V.8. “Lord, I am not worthy.” 18 Herein is the great faith of this heathen, that he knows salvation does not depend upon the bodily presence of Christ, for this does not avail, but upon the Word and faith. But the apostles did not yet know this, neither perhaps did his mother, but they clung to his bodily presence and were not willing to let it go, Jn 16,6. They did not cling to his Word alone. But this heathen is so fully satisfied with his Word, that he does not even desire his presence nor does he deem himself worthy of it. Moreover, he proves his strong faith by a comparison and says: I am a man and can do what I wish with mine own by a word; should not you be able to do what you wish by a word, because I am sure, and you also prove, that health and, sickness, death and life are subject to you as my servants are to me? Therefore also his servant was healed in that hour by the power of his faith. 19 Now since the occasion is offered and this Gospel requires it, we must say a little about alien faith and its power. For many are interested in this subject, especially on account of the little children, who are baptized and are saved not by their own, but by the faith of others; just as this servant was healed not by his own faith, but by the faith of his master. We have never yet treated of this matter; therefore we must treat of it now in order to anticipate, as much as in us lies, future danger and error. 20 First we must let the foundation stand firm and sure, that nobody will be saved by the faith or righteousness of another, but only by his own; and on the other hand nobody will be condemned for the unbelief or sins of another, but for his own unbelief; as the Gospel says clearly and distinctly in Mk 16,16: “He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned.” And Rom 1:17: “The righteous shall live by faith.” And Jn 3:16-18: “Whosoever believeth on him should not perish, but have eternal life. He that believeth on him is not judged: he that believeth not hath been judged already.” These are clear, public words, that every one must believe for himself, and nobody can help himself by the faith of others, without his own faith. From these passages we dare not depart and we must not deny them, let them strike where they may, and we ought rather let the world perish than change this divine truth. And if any plausible argument is made against it, that you are not able to refute, you must confess that you do not understand the matter and commit it to God, rather than admit anything contrary to these clear statements. Whatever may become of the heathen, Jews, Turks, little children and everything that exists, these words must be right and true. 21 Now the question is, what becomes of the young children, seeing that they have not yet reason and are not able to believe for themselves, because it is written in Rom 10:17: “Belief cometh of hearing, and hearing by the word of Christ.” Little children neither hear nor understand the Word of God, and therefore they can have no faith of their own. 22 The sophists in the universities, and the sects of the pope have invented the following answer to the question: Little children are baptized without their own faith, and on the faith of the Church, which the sponsors confess at the baptism; thereupon the infant receives in baptism the forgiveness of sins by the power and virtue of the baptism, and faith of its own is infused with grace, so that it becomes a new born child through the water and the Holy Spirit. 23 But if you ask them for the proof of this answer and where this is found in the Scriptures, it is found up the dark chimney, or they will point to their doctor's hat and say: We are the highly learned doctors and we say so; therefore it is true, and you must not inquire any farther. For almost all their doctrine has no other foundation than their own dreams and imaginations. And when they prepare themselves most carefully, they drag in some quotation from St. Augustine or another holy father. But this is not enough in the things that concern the salvation of souls; for they themselves are, and all the holy fathers were, men. Who will be surety and guarantee that they speak the truth? Who will rely upon it and die by it? For they say so without Scripture and the Word of God. Saints hither, and saints thither; if my soul is at stake, either to be lost or to be saved eternally, I cannot depend upon all the angels and saints put together, much less upon one or two saints, where they show us no Word of God. 24 From this falsehood they have gone farther and have even come to the point, where they have taught and still teach, that the sacraments have such power, that even if you have no faith and receive the sacrament (provided you have no intention to sin), you shall still receive the grace and the forgiveness of sins without faith. This they have inferred from the former opinion, that little children receive grace in this way without faith, solely by the virtue and power of the sacrament, as, they dream. Therefore they also ascribe the same thing to adults and to all men, and utter such things from their own mind, and thereby they have in a masterly way eradicated and made void and unnecessary the Christian faith, and have set up human works alone by virtue of the power of the sacraments. On this subject I have said enough in what I wrote concerning the articles of the bull of Leo. 25 The holy ancient fathers have spoken somewhat better, although not clearly enough. They say nothing about this imaginary power of the sacraments, but they teach that little children are baptized in the faith of the Christian church. But since they do not explain thoroughly, how this Christian faith benefits the children, whether they thereby receive a faith of their own, or are baptized only upon the Christian faith, without faith of their own: the sophists rush in and interpret the language of the holy fathers to the effect, that children are baptized without faith of their own and receive grace solely by reason of the faith of the church. For they are enemies of faith; if only they can exalt works, faith must allow them to do so. They do not think for a moment, whether the holy fathers erred or they themselves understood the fathers aright. 26 Beware of this poison and error, even if it were the expressed opinion of all the fathers and councils; for it will not stand; it has no Scripture for its foundation, but only the imaginations and dreams of men. Moreover it is directly and manifestly opposed to the chief texts already mentioned, where Christ says: “He that believeth and is baptized shall be saved.” The conclusion from this is in short, baptism avails for nobody and is to be administered to nobody, unless he believes for himself; and without faith nobody is to be baptized, as St. Augustine himself says: Non sacramentum justficat, sed fides sacramenti (Not the sacrament justifies, but the faith of the sacrament). 27 Besides these there are others, like the brethren called Waldensians. They teach that every one must believe for himself, and receive baptism or the Lord's Supper with his own faith; otherwise neither baptism nor the Lord's supper is of any benefit to him. So far they speak and teach correctly. But it is a mockery of holy baptism, when they go on and baptize little children, although they teach that they have no faith of their own. They thus sin against the second commandment, in that they consciously and deliberately take the name and Word of God in vain. Nor does the excuse help them which they plead, that children are baptized upon their future faith, when they come to the age of reason. For the faith must be present before or at least in the baptism; otherwise the child will not be delivered from the devil and sins. 28 Therefore if their opinion were correct, all that is done with the child in baptism is necessarily falsehood and mockery. For the baptizer asks whether the child believes, and the answer for the child is: Yes. And he asks whether it desires to be baptized, and the answer for the child is again: Yes, Now nobody is baptized for the child, but it is baptized itself. Therefore it must also believe itself, or the sponsors must speak a falsehood, when for it they say: I believe. Furthermore, the baptizer declares that it is born anew, has forgiveness of sins, is freed from the devil, and as a sign of this he puts on it a white garment, and deals with it in every way as with a new, holy child of God: all of which would necessarily be untrue, if the child had not its own faith. Indeed, it would be better never to baptize a child, than to trifle and juggle with God's Word and sacrament, as if he were an idol or a fool. 29 Nor is it of any use that they make a threefold distinction in the kingdom of God: first, it is the Christian church; secondly, eternal life; thirdly, the Gospel; and then say children are baptized for the kingdom of heaven in the third and first sense. That is, they are baptized, not to be saved thereby and to receive forgiveness of sins; but they are received into the church and brought to the Gospel. All this amounts to nothing and is only an invention of their imagination. For it is not entering the kingdom of heaven, if I get among Christians and hear the Gospel. The heathen can also do that without baptism. This is not entering the kingdom of heaven, however, you may talk of the first, second and third sense of the kingdom of heaven. But being in the kingdom of heaven means to be a living member of the church, and not only to hear, but also to believe the Gospel. Otherwise a man would be in the kingdom of heaven, just as if I threw a stick or stone among Christians, or as the devil is among them. All this is worth nothing. 30 It also follows from this, that the Christian church has two kinds of baptism, and that children have not the same baptism as adults. Nevertheless St. Paul says there is only “one baptism, one Lord, one faith.” Eph. 4,5: For if the baptism of children does not effect and bestow, what the baptism of adults effects and bestows, it is not the same baptism: it is indeed no baptism at all, but a sport and mockery of baptism, inasmuch as there is no baptism but that which saves. If one knows or believes that it does not save, he ought not to administer it. But if it is administered, it is not Christian baptism; for one does not believe, that it effects what baptism is to effect. Therefore it is another and foreign baptism. For this reason it were almost necessary, that the Waldensian brethren should have themselves baptized again, as they baptize our people again; because they not only receive baptism without faith, but even contrary to faith, and in mockery and dishonor of God administer another, foreign, unchristian baptism. 31 If now we cannot give a better answer to this question and prove that the little children themselves believe and have their own faith, my sincere counsel and judgment is, that we abstain altogether and the sooner the better, and never baptize a child, so that we may not mock and blaspheme the adorable majesty of God by such trifling and juggling with nothing in it. Therefore we here conclude and declare that in baptism the children themselves believe and have their own faith, which God effects in them through the sponsors, when in the faith of the Christian church they intercede for them and bring them to baptism. And this is what we call the power of alien faith: not that anybody can be saved by it, but that through it as an intercession and aid he can obtain from God himself his own faith, by which he is saved. It may be compared to my natural life and death. If I am to live, I myself must be born, and nobody can be born for me to enable me to live; but mother and midwife can by their life aid me in birth and enable me to live. In the same way I myself must suffer death, if I am to die; but one can help to bring about my death, if be frightens me, or falls upon me, or chokes, crushes or suffocates me. In like manner, nobody can go to hell for me; but he can seduce me by false doctrine and life, so that I go thither by my own error, into which his error has led me. So nobody can go to heaven for me; but he can assist me, can preach, teach, govern, pray and obtain faith from God, through which I can go to heaven. This centurion was not healed of the palsy of his servant; but yet he brought it about that his servant was restored to health. 32 So here we also say, that children are not baptized in the faith of the sponsors or of the church; but the faith of sponsors and of the church prays and gains faith for them, in which they are baptized and believe for themselves. For this we have strong and firm Scripture proof, Mt 19,13-15; Mk 10:13-16; Lk 18:15-16. When some brought little children to the Lord Jesus that he should touch them, and the disciples forbade them, he rebuked the disciples, and embraced the children, and laid his hands upon them and blessed them, and said: “To such belongeth the kingdom of God” etc. These passages nobody will take from us, nor refute with good proof. For here is written: Christ will permit no one to forbid that little children should be brought to him; nay, be bids them to be brought to him, and blesses them and gives to them the kingdom of heaven. Let us give due heed to this Scripture. 33 This is undoubtedly written of natural children. The interpretation of Christ's words, as if he had meant only spiritual children, who are small in humility, will not stand. For they were small children as to their bodies, which Luke calls infants. His blessing is placed upon these, and of these he says that the kingdom of heaven is theirs. Will we say they were without faith of their own? Then the passages quoted above are untrue: “He that disbelieveth shall be condemned.” Then Christ also speaks falsely or feigns, when he says the kingdom of heaven is theirs, and is not really speaking of the true kingdom of heaven. Interpret these words of Christ as you please, we have it that children are to be brought to Christ and not to be forbidden to be brought: and when they are brought to Christ, he here compels us to believe that he blesses them and gives to them the kingdom of heaven, as he does with these children. And it is in no way proper for us to act and believe otherwise as long as the words stand: “Suffer the little children to come unto me, and forbid them not.” Not less is it proper for us to believe that when they are brought to him he embraces them, blesses them, and bestows upon them heaven, as long as the text stands that he blessed the children which were brought to him and gave heaven to them. Who can ignore this text? Who will be so bold as not to suffer little children to come to baptism, or not to believe that Christ blesses them when they come? 34 He is just as present in baptism now as he was then: this we Christians know for certain. Therefore we dare not forbid baptism to children. Nor dare we doubt that he blesses all who come thither, as he did those children. So then there is nothing left here but the piety and faith of those who brought the little children to him. By bringing them, they effect and aid that the little children are blessed and obtain the kingdom of heaven; which cannot be the case unless they themselves have their own faith, as has been said. So we also say here, that children are brought to baptism by the faith and work of others; but when they get there and the pastor or baptizer deals with them in Christ's stead, he blesses them and grants to them the faith and the kingdom of heaven: for the word and deed of the pastor are the word and work of Christ himself. 35 With this agrees also what St. John says in his first Epistle, 2:13: “I write unto you, fathers; I write unto you, young men; I have written unto you, little children.” He is not satisfied to write to the young men; he also writes to the children, and writes that they may know the Father. From this it follows that the apostles baptized children also, and held that they believe and know the Father, just as if they had attained to reason and could read. Although somebody might here interpret the word “children” as adults, as Christ designates his disciples sometimes: yet it is certain that here they are meant who are younger than the young men; so that it is evident he is speaking of young people who are under fifteen or eighteen years of age, and excludes nobody down to the first year: for these all are called children. 36 But let us examine their reason why they do not think children believe. They say, because they have not attained to reason they cannot hear God's Word; but where God's Word is not heard there can be no faith. Rom 10:17: “Belief cometh of hearing, and hearing by the word of Christ.” Tell me is this Christian to judge of God's works by our thinking, and say, Children have not attained to reason, therefore they cannot believe? How if through this very reason you have already departed from faith, and the children come to faith through their unreason? Dear friend, what good does reason do for faith and the Word of God? Is it not reason which resists in the highest degree faith and the Word of God, so that nobody can come to faith by means of reason? Reason will not endure God's Word unless it is first blinded and disgraced. Man must first die to reason and become, as it were, a fool, and even as unreasonable and unintelligent as a little child, if he is to become a believer and receive the grace of God; as Christ says in Mt 18,3: “Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven.” How often does Christ hold before us that we must become children and fools, and condemn reason? 37 Tell me also, what kind of reason had the little children whom Christ embraced and blessed, and upon whom he bestowed the kingdom of heaven? Were they not still without reason? Why does he command to bring them to him and then bless them? Where did they get the faith which makes them children of the kingdom of heaven? Nay, just because they are without reason and foolish, they are better prepared to believe than adults and those possessed of reason, because reason is always in the way and with its large head is not willing to push through the narrow door. One must not look upon reason or its works when faith and God's work are under consideration. Here God alone works and reason is dead, blind and, compared to this work, an unreasonable block, in order that the Scripture may stand, which Says: “God is wonderful in his saints;” and: “As the heavens are higher than the earth, so are my ways higher than your ways,” Is 55,9. 38 But since they stick so fast in reason, we must assail them with their own wisdom. Tell me, why do you baptize a man when he has come to the age of reason? You answer: He hears God's Word and believes. I ask: How do you know that? You answer: He professes it with his mouth. What shall I say? How, if he lies and deceives? You cannot see his heart. Very well, then you baptize for no other reason than for what the man shows himself to be externally, and you are uncertain of his faith, and must believe that if he has not more within in his heart than you perceive without, neither his hearing, nor his profession, nor his faith will help him; for it may all be a delusion and no true faith. Who then are you, that you say external hearing and profession are necessary to baptism; where these are wanting one must not baptize? You yourself must confess that such hearing and profession are uncertain, and not enough for one to receive baptism. Now upon what do you baptize? How will you justify your actions when you thus bungle baptism and bring it into doubt? Is it not the fact that you must come and say that it is not becoming for you to know or do more than that he whom you are to baptize be brought to you and ask baptism from you; and you must believe or commit the matter to God, whether he inwardly truly believes or not? In this way you are excused and baptize aright. Why then will you not do the same for the children, whom Christ commands to be brought to him and promises to bless? But you wish first to have the outward hearing and profession, which you yourself acknowledge is uncertain and not sufficient for baptism on the part of the one to be baptized. And you let go the sure word of Christ, in which he bids the little children to be brought unto him, on account of your uncertain external hearing. 39 Moreover tell me, where is the reason of a Christian while he is asleep, since his faith and the grace of God never leave him? If faith can thus continue without the aid of reason, so that the latter is not conscious of it, why should it not also begin in children before reason knows anything about it? In the same way I would like to say of every hour in which a Christian lives and is busy and occupied, that he is not conscious of his faith and reason, and yet his faith does not on that account cease. God's works are mysterious and wonderful, where and when he wills: and again manifest enough, where and when he wills. Judgment upon them is too high and too deep for us. 40 Since it is commanded here, not to forbid little children to come unto him in order to receive his blessing, and it is not demanded of us to know the exact state of faith within, and the external hearing and profession are not sufficient for the one baptized, we are to be content that it is enough for us, the baptizers, to hear the profession of the one to be baptized, who comes to us of himself. And this for the reason that we may not administer the sacrament against our conscience, as giving it to those in whom no fruit is to be hoped for. But if they assure our conscience of their desire and profession, so that we can administer it as a sacrament that imparts grace, we are excused. If his faith is not true, let that rest with God; we have not given the sacrament as a useless thing, but with the consciousness that it is beneficial. 41 All this I say in order that one may not baptize recklessly, as they do who even administer it with the deliberate knowledge that it will be of no effect or benefit to the person receiving it. For therein the baptizers sin, because they knowingly use God's sacrament and Word in vain, or at least have the consciousness that it is neither intended nor able to effect anything; which is an altogether unworthy use of the sacrament and a temptation and blasphemy of God. For that is not administering the sacrament, but making a mockery of it. But if the person baptized denies and does not believe, you have done right anyhow, and have administered the true sacrament with the good consciousness that it ought to be beneficial. 42 However, those who do not come of themselves, but are brought, as Christ bids us to bring little children, the faith of these commit to him who bids them to be brought, and baptize them by his command, and say: Lord, thou dost bring them and command to baptize them. Thou wilt answer for them. On this I rely, I dare not drive them away nor forbid them. If they have not heard the Word, by which faith comes, as adults, hear it, they nevertheless hear it like little children. Adults take it up with their ears and reason, often without faith; but they hear it with their ears, without reason and with faith. And faith is nearer in proportion as reason is less, and he is stronger who brings them than the will of adults who come of themselves. 43 These inventive spirits stumble mostly because in adults there is reason, which acts as if it believed the Word it hears. This then they call faith. Again they see that in children there is as yet no reason; for they act as if they did not believe. But they do not observe that faith in God's Word is quite a different and deeper thing than what reason does with the Word of God. For it is the work of God alone above all reason, to which the child is just as near as the adult, yes, much nearer, and from which the adult is just as far as the child, yea, much farther. 44 But this that is contrived by reason is a human work. I think, if any baptism is certain, the baptism of children is most certain, because of the Word of Christ, where he commands to bring them, whereas the adults come of themselves. In adults there may be deception because of the reason that is manifest; but in children there can be no deception, because of their hidden reason, in whom Christ works his blessing, even as he has bidden them to be brought to himself. It is a glorious word and not to be treated lightly, that he commands us to bring the children to him, and rebukes those who forbid it. 45 But hereby we do not mean to weaken or destroy the office of preaching. For God indeed does not cause his Word to be preached for the sake of the rational hearing, since no fruit results from that; but for the sake of the spiritual hearing, which, as I have said, children also have as well and even better than adults; for they also hear the Word. For what else is baptism but the Gospel to which they are brought? However, they hear it only once, but they hear it more effectively, because Christ, who has commanded to bring them, receives them. For adults have the advantage that they frequently hear and can think of it again. Yet even in the case of adults it is a fact that the spiritual hearing is not effected by many sermons. But it may occur once during one sermon, and then he has enough forever. What he hears, afterwards, he hears either to improve the first bearing or to destroy it again. 46 In short, the baptism and consolation of children lie in the word: “Suffer the little children to come unto me; forbid them not; for to such belongeth the kingdom of God.” He has spoken this and he does not lie. Therefore it must be right and Christian to bring little children to him. This can only be done in baptism. So also it must be certain that he blesses them, and bestows the kingdom of heaven upon all who come to him, according to the words: “To such belongeth the kingdom of God.” Let this be enough for this time. 47 Finally it would be in order here to treat of the spiritual meaning of leprosy and the palsy. But of leprosy much has been said in the Postil of the ten lepers. Therefore it need not be treated at length here.

ly tormented. 7 And Jesus saith unto him, I will come and heal him. 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. 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. 10 When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. 11 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. 12 But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. 13 And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour. We have here an account of Christ's curing the centurion's servant of a palsy. This was done at Capernaum, where Christ now dwelt, ch. iv. 13 . Christ went about doing good, and came home to do good too; every place he came to was the better for him. The persons Christ had now to do with were, 1. A centurion; he was a supplicant, a Gentile, a Roman, an officer of the army; probably commander-in-chief of that part of the Roman army which was quartered at Capernaum, and kept garrison there. (1.) Though he was a soldier (and a little piety commonly goes a great way with men of that profession), yet he was a godly man; he was eminently so. Note, God has his remnant among all sorts of people. No man's calling or place in the world will be an excuse for his unbelief and impiety; none shall say in the great day, I had been religious, if I had not been a soldier; for such there are among the ransomed of the Lord. And sometimes where grace conquers the unlikely, it is more than a conqueror; this soldier that was good, was very good. (2.) Though he was a Roman soldier, and his very dwelling among the Jews was a badge of their subjection to the Roman yoke, yet Christ, who was King of the Jews, favoured him; and therein has taught us to do good to our enemies, and not needlessly to interest ourselves in national enmities. (3.) Though he was a Gentile, yet Christ countenanced him. It is true, he went not to any of the Gentile towns (it was the land of Canaan that was Immanuel's land, Isa. viii. 8 ), yet he received addresses from Gentiles; now good old Simeon's word began to be fulfilled, that he should be a light to lighten the Gentiles, as well as the glory of his people Israel. Matthew, in annexing this cure to that of the leper, who was a Jew, intimates this; the leprous Jews Christ touched and cured, for he preached personally to them; but the paralytic Gentiles he cured at a distance; for to them he did not go in person, but sent his word and healed them; yet in them he was more magnified. 2. The centurion's servant; he was the patient. In this also it appears, that there is no respect of persons with God; for in Christ Jesus, as there is neither circumcision nor uncircumcision, so there is neither bond nor free. He is as ready to heal the poorest servant, as the richest master; for himself took upon him the form of a servant, to show his regard to the meanest. Now in the story of the cure of this servant, we may observe an intercourse or interchanging of graces, very remarkable between Christ and the centurion. See here, I. The grace of the centurion working towards Christ. Can any good thing come out of a Roman soldier? any thing tolerable, much less any thing laudable? Come and see, and you will find abundance of good coming out of this centurion that was eminent and exemplary. Observe, 1. His affectionate address to Jesus Christ, which speaks, (1.) A pious regard to our great Master, as one able and willing to succour and relieve poor petitioners. He came to him beseeching him, not as Naaman the Syrian (a centurion too) came to Elisha, demanding a cure, taking state, and standing upon points of honour; but with cap in hand as a humble suitor. By this it seems that he saw more in Christ than appeared at first view; saw that which commanded respect, though to those who looked no further, his visage was marred more than any man's. The officers of the army, being comptrollers of the town, no doubt made a great figure, yet he lays by the thoughts of his post of honour, when he addresses himself to Christ, and comes beseeching him. Note, the greatest of men must turn beggars, when they have to do with Christ. He owns Christ's sovereignty, in calling him Lord, and referring the case to him, and to his will, and wisdom, by a modest remonstrance, without any formal and express petition. He knew he had to do with a wise and gracious Physician, to whom the opening of the malady was equivalent to the most earnest request. A humble confession of our spiritual wants and diseases shall not fail of an answer of peace. Pour out thy complaint, and mercy shall be poured out. (2.) A charitable regard to his poor servant. We read of many that came to Christ for their children, but this is the only instance of one that came to him for a servant: Lord, my servant lieth at home sick. Note, it is the duty of masters to concern themselves for their servants, when they are in affliction. The palsy disabled the servant for his work, and made him as troublesome and tedious as any distemper could, yet he did not turn him away when he was sick (as that Amalekite did his servants, 1 Sam. xxx. 13 ), did not send him to his friends, not let him lie by neglected, but sought out the best relief he could for him; the servant could not have done more for the master, than the master did here for the servant. The centurion's servants were very dutiful to him ( v. 9 ), and here we see what made them so; he was very kind to them, and that made them the more cheerfully obedient to him. As we must not despise the cause of our servants, when they contend with us ( Job xxxi. 13 , 15 ), so we must not despise their case when God contends with them; for we are made in the same mould, by the same hand, and stand upon the same level with them before God, and must not set them with the dogs of our flock. The centurion applies not to witches or wizards for his servant, but to Christ. The palsy is a disease in which the physician's skill commonly fails; it was therefore a great evidence of his faith in the power of Christ, to come to him for a cure, which was above the power of natural means to effect. Observe, How pathetically he represents his servant's case as very sad; he is sick of the palsy, a disease which commonly makes the patient senseless of pain, but this person was grievously tormented; being young, nature was strong to struggle with the stroke, which made it painful. (It was not paralysis simplex, but scorbutica ). We should thus concern ourselves for the souls of our children, and servants, that are spiritually sick of the palsy, the dead-palsy, the dumb palsy; senseless of spiritual evils, inactive in that which is spiritually good, and bring them to the means of healing and health. 2. Observe his great humility and self-abasement. After Christ had intimated his readiness to come and heal his servants ( v. 7 ), he expressed himself with the more humbleness of mind. Note, Humble souls are made more humble, by Christ's gracious condescensions to them. Observe what was the language of his humility; Lord, I am not worthy that thou shouldest come under my roof ( v. 8 ), which speaks mean thought of himself, and high thoughts of our Lord Jesus. He does not say, "My servant is not worthy that thou shouldest come into his chamber, because it is in the garret;" But I am not worthy that thou shouldest come into my house. The centurion was a great man, yet he owned his unworthiness before God. Note, Humility very well becomes persons of quality. Christ now made but a mean figure in the world, yet the centurion, looking upon him as a prophet, yea, more than a prophet, paid him this respect. Note, We should have a value and veneration for what we see of God, even in those who, in outward condition, are every way our inferiors. The centurion came to Christ with a petition, and therefore expressed himself thus humbly. Note, In all our approaches to Christ, and to God through Christ, it becomes us to abase ourselves, and to lie low in the sense of our own unworthiness, as mean creatures and as vile sinners, to do any thing for God, to receive any good from him, or to have any thing to do with him. 3. Observe his great faith. The more humility the more faith; the more diffident we are of ourselves, the stronger will be our confidence in Jesus Christ. He had an assurance of faith not only that Christ could cure his servant, but, (1.) That he could cure him at a distance. There 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. xxiii. 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. ii. 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 towards 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 iv. 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 unto 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. xxx. 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 xxi. 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, the covenants, and all the assistances and encouragements of faith. Note, When the Son of man comes, he finds little faith, and, therefore, he finds so little fruit. Note, the attainments of some, who have had but little helps for their souls, will aggravate the sin and ruin of many, that have had great plenty of the means of grace, and have not made a good improvement of them. Christ said this to those that followed him, if by any means he might provoke them to a holy emulation, as Paul speaks, Rom. xi. 14 . They were Abraham's seed; in jealousy for that honour, let them not suffer themselves to be outstripped by a Gentile, especially in that grace for which Abraham was eminent. (2.) As to others. Christ takes occasion from hence to make a comparison between Jews and Gentiles, and tells them two things, which could not but be very surprising to them who had been taught that salvation was of the Jews. [1.] That a great many of the Gentiles should be saved, v. 11 . The faith of the centurion was but a specimen of the conversion of the Gentiles, and a preface to their adoption into the church. This was a topic our Lord Jesus touched often upon; he speaks it with assurance; I say unto you, "I that know all men;" and he could not say any thing more pleasing to himself, or more displeasing to the Jews; an intimation of this kind enraged the Nazarenes against him, Luke iv. 27 . Christ gives us here an idea, First, of the persons that shall be saved; many from the east and the west: he had said ( ch. vii. 14 ), Few there be that find the way of life; and yet here many shall come. Few at one time, and in one place; yet, when they come altogether, they will be a great many. We now see but here and there one brought to grace; but we shall shortly see the Captain of our salvation bringing many sons to glory, Heb. ii. 10 . He will come with ten thousands of his saints ( Jude 14 ), with such a company as no man can number ( Rev. vii. 9 ); with nations of them that are saved, Rev. xxi. 24 . They shall come from the east and from the west; places far distant from each other; and yet they shall all meet at the right hand of Christ, the Centre of their unity. Note, God has his remnant in all places; from the rising of the sun, to the going down of the same, Mal. i. 11 . The elect will be gathered from the four winds, ch. xxiv. 31 . They are sown in the earth, some scattered in every corner of the field. The Gentile world lay from east to west, and they are especially meant here; though they were strangers to the covenant of promise now, and had been long, yet who knows what hidden ones God had among them then? As in Elijah's time in Israel ( 1 Kings xix. 14 ), soon after which they flocked into the church in great multitudes, Isa. lx. 3, 4 . Note, When we come to heaven, as we shall miss a great many there, that we thought had been going thither, so we shall meet a great many there, that we did not expect. Secondly, Christ gives us an idea of the salvation itself. They shall come, shall come together, shall come together to Christ, 2 Thess. ii. 1 . 1. They shall be admitted into the kingdom of grace on earth, into the covenant of grace made with Abraham, Isaac, and Jacob; they shall be blessed with faithful Abraham, whose blessing comes upon the Gentiles, Gal. iii. 14 . This makes Zaccheus a son of Abraham, Luke xix. 9 . 2. They shall be admitted into the kingdom of glory in heaven. They shall come cheerfully, flying as doves to their windows; they shall sit down to rest from their labours, as having done their day's work; sitting denotes continuance: while we stand, we are going; where we sit, we mean to stay; heaven is a remaining rest, it is a continuing city; they shall sit down, as upon a throne ( Rev. iii. 21 ); as at a table; that is the metaphor here; they shall sit down to be feasted; which denotes both fulness of communication, and freedom and familiarity of communion, Luke xxii. 30 . They shall sit down with Abraham. They who in this world were ever so far distant from each other in time, place, or outward condition, shall all meet together in heaven; ancients and moderns, Jews and Gentiles, rich and poor. The rich man in hell sees Abraham, but Lazarus sits down with him, leaning on his breast. Note, Holy society is a part of the felicity of heaven; and they on whom the ends of the world are come, and who are most obscure, shall share in glory with the renowned patriarchs. [2.] That a great many of the Jews should perish, v. 12 . Observe, First, A strange sentence passed; The children of the kingdom shall be cast out; the Jews that persist in unbelief, though they were by birth children of the kingdom, yet shall be cut off from being members of the visible church: the kingdom of God, of which they boasted that they were the children, shall be taken from them, and they shall become not a people, not obtaining mercy, Rom. xi. 20 ; ix. 31 . In the great day it will not avail men to have been children of the kingdom, either as Jews or as Christians; for men will then be judged, not by what they were called, but by what they were. If children indeed, then heirs; but many are children in profession, in the family, but not of it, that will come short of the inheritance. Being born of professing parents denominates us children of the kingdom; but if we rest in that, and have nothing else to show for heaven but that, we shall be cast out. Secondly, A strange punishment for the workers of iniquity described; They shall be cast into outer darkness, the darkness of those that are without, of the Gentiles that were out of the church; into that the Jews were cast, and into worse; they were blinded, and hardened, and filled with terrors, as the apostle shows, Rom. xi. 8-10 . A people so unchurched and given up to spiritual judgments, are in utter darkness already: but it looks further, to the state of damned sinners in hell, to which the other is a dismal preface. They shall be cast out from God, and all true comfort, and cast into darkness. In hell there is fire, but no light; it is utter darkness; darkness in extremity; the highest degree of darkness, without any remainder, or mixture, or hope, of light; not the least gleam or glimpse of it; it is darkness that results from their being shut out of heaven, the land of light; they who are without, are in the regions of darkness; yet that is not the worst of it, there shall be weeping and gnashing of teeth. 1. In hell there will be great grief, floods of tears shed to no purpose; anguish of spirit preying eternally upon the vitals, in the sense of the wrath of God, is the torment of the damned. 2. Great indignation: damned sinners will gnash their teeth for spite and vexation, full of the fury of the Lord; seeing with envy the happiness of others, and reflecting with horror upon the former possibility of their own being happy, which is now past. 3. He cures his servant. He not only commends his application to him, but grants him that for which he applied, which was a real answer, v. 13 . Observe, (1.) What Christ said to him: he said that which made the cure as great a favour to him as it was to his servant, and much greater; As thou hast believed, so be it done to thee. The servant got a cure of his disease, but the master got the confirmation and approbation of his faith. Note, Christ often gives encouraging answers to his praying people, when they are interceding for others. It is kindness to us, to be heard for others. God turned the captivity of Job, when he prayed for his friends, Job xlii. 10 . It was a great honour which Christ put upon this centurion, when he gave him a blank, as it were; Be it done as thou believest. What could he have more? Yet what was said to him is said to us all, Believe, and ye shall receive; only believe. See here the power of Christ, and the power of faith. As Christ can do what he will, so an active believer may have what he will from Christ; the oil of grace multiplies, and stays not till the vessels of faith fail. (2.) What was the effect of this saying: the prayer of faith was a prevailing prayer, it ever was so, and ever will be so; it appears, by the suddenness of the cure, that it was miraculous: and by its coincidence with Christ's saying, that the miracle was his; he spake, and it was done; and this was a proof of his omnipotence, that he has a long arm. It is the observation of a learned physician, that the diseases Christ cured were chiefly such as were the most difficult to be cured by any natural means, and particularly the palsy. Omnis paralysis, præsertim vetusta, aut incurabilis est, aut difficilis curatu, etiam pueris: atque soleo ego dicere, morbos omnes qui Christo curandi fuerunt propositi, difficillimos sua matura curatu esse—Every kind of palsy, especially of long continuance, is either incurable, or is found to yield with the utmost difficulty to medical skill, even in young subjects; so that I have frequently remarked, that all the diseases which were referred to Christ for cure appear to have been of the most obstinate and hopeless kind. Mercurialis De Morbis Puerorum, lib. 2. cap. 5. Peter's Wife's Mother Healed. 14 And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever. 15 And he touched her hand, and the fever left her: and she arose, and ministered un

I have not found so great faith, no, not in Israel - For the centurion was not an Israelite.

I have not found so great faith. The word faith, here, means confidence, or belief that Christ had power to heal his servant. It does not of necessity imply that he had saving faith; though from the connexion, and the spirit manifested, it seems probable that he had. If this was so, then he was the first Gentile convert to Christianity, and was a very early illustration of what was more dearly revealed afterwards, that the heathen were to be brought to the knowledge of the truth. Jesus---marvelled. Or wondered at his faith; or deemed it remarkable. Not in Israel. Israel was a name given to Jacob, ( Gen 32:28,29 ) because, as a prince, he had power with God; because he persevered in wrestling with the angel that met him, and obtained the blessing. The name is derived from two Hebrew words, signifying Prince and God. He was one of the patriarchs; a progenitor of the Jewish nation; and the names Israel and Israelites were given to them as the name Romans was in honour of Romulus; and the name Americans after Americus Vespuccius. It was given to the whole nation till the time of Jeroboam, when only the ten tribes that revolted received the name, probably because they were a majority of the nation. After the captivity of Babylon, it was given to all the Jews indiscriminately. See Mt 10:6, Acts 7:42; Heb 8:8, Mk 15:32. It here means, "I have not found such an instance of confidence among the Jews." (y) "no, not in all Israel" Mt 15.28