The Reader is referred to the note on St. Matthew viii. 1, and the beginning of the note on verse 2.

2 And a certain Centurion's servant, who was dear unto him, was sick, and ready to die.

The narrative which follows, is to be compared carefully, throughout, with the corresponding narrative in St. Matthew's Gospel,-viii. 5 to 13. It will be seen, first of all, that the notice of the love which the Roman Soldier bore towards his Slave is peculiar to this Gospel.

The Centurion was a Proselyte to the Jewish Religion. The Religion of Heathen Rome had failed (as well it might!) to supply the wants of such a spirit as his. He had been guided to embrace the purest system of all which existed in his day; and "the Father of Mercies and GoD of all comfort" (a) left him not without further light; but first guided him to the knowledge, and now brought him into the very presence, of Him who is the LIGHT Itself.

The Centurion's Servant was "ready to die;" the daughter of Jairus was just dead:(b) the widow of Nain's Son was on the way to burial: (c) Lazarus had been lying in the grave four days. (d) Almighty Power is no less required to dispel the beginnings of Illness, than to raise a dead corpse to life.

3 And when he heard of JESUS, he sent unto Him the Elders of the Jews, beseeching Him that He would come and heal his Servant.

The Roman Centurion sent Jewish Elders to CHRIST, probably because he conceived that it would be more acceptable to Him to be addressed by persons of His own Nation; as well as a more respectful proceeding to approach One of such surpassing sanctity through the Ministers of Religion. As for coming in person,-he stood so low in his own estimation, that he thought himself unworthy to draw near. A further explanation why his choice may have fallen on these particular persons is supplied by the circumstance stated in the 5th verse; namely, because he had himself built the Synagogue of Capernaum, in which they probably ministered.

4, 5 And when they came to JESUS, they besought Him instantly, saying, That he was worthy for whom He should do this: For he loveth our Nation, and he hath built us a Synagogue.

It is marvellous how much of individual character is revealed by these short Bible narratives. Not only had the Centurion a "Faith which could move mountains," but a burning Love was his also. It was not to obtain his own, but his Servant's cure, the cure of a sick Slave,-that he had laboriously contrived this solemn embassy of Jewish Elders; and in the next verse, we shall find that he further sent to CHRIST a deputation of his "friends." We scarcely need the assurance (in ver. 2) that the Centurion loved the servant for whom he was prepared to do so much! It further appears that he had proved the strength of his love towards the Jewish people by the munificent act recorded in verse 5. And these two incidents put together, remind us that the Centurion was one of those noble hearts which look out beyond themselves, for opportunities of Liberality: or, (if you will,) one of those consistent characters, which, in their zeal to confer a public benefit, do not overlook the more sacred claims of their own household.

Observe, then, that here was no dead principle, but a living Faith. This man was not one of those who delight in watching their own feelings, and in describing and talking about them. His whole care was to act up to the light which he enjoyed. He showed his Faith by his Works: and take notice, that "Faith, if it have not Works, is dead, being alone."(e)

He was, besides, a man of most deep Humility: see the first note on verse 6; and observe the language of that, as well as the ensuing verse.

6 Then JESUS went with them. And when He was now not far from the house, the Centurion sent friends to Him, saying unto Him, LORD, trouble not Thyself:

(a) 2 Cor. i. 3.

(d) St. John xi. 39.

(b) St. Matthew ix. 18.

(c) See below, ver. 12. (e) St. James ii. 17, 18.

This, then, was the message which the Soldier sent to CHRIST, when he beheld those blessed footsteps "not far from the house." St. Matthew further reveals the beautiful circumstance that the Centurion could not endure the doubt of what might be the issue of this second deputation; but hastened forth from his door to deliver the message with his own lips! . At first he sent "the Elders of the Jews:" presently, he "sent friends:" at last, he came himself. A sense of undesert,-a deep feeling of his own unworthiness, ("neither thought I myself worthy to come unto Thee!"-was what had delayed his personal approach so long. But the coldness of his self-distrust thawed away at last, under the ardour of his mingled Zeal and Love: for his Faith, (which burned the brighter as the Object of it approached his dwelling,) had long since reminded him that he had asked an unnecessary favour in requesting that our LORD would "come and heal his servant.”(ƒ) "Trouble not Thyself," he therefore says:

7 for I am not worthy that Thou shouldest enter under my roof: wherefore neither thought I myself worthy to come unto Thee: but say in a word, and my Servant shall be healed.

The Centurion desired to hear words like those which the same Great Physician had addressed some time before to the father of a child who lay sick in the same city, "Go thy way; thy son liveth."(g) See the first note on St. Matthew viii. 8. Himself a soldier, he did but wish to hear "the word of command," as it were, uttered: certain as to what must be the consequence.

8 For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my Servant, Do this, and he doeth it.

66

For the correct understanding of these words, see the note on St. Matthew viii. 9. The Centurion knew that Diseases were all, in like manner, subject to the command of Him with whom He spoke. So indeed they are: and so also," says Leighton, "He rebukes the diseases of the Soul, and they are gone. Oh, if we did but believe this, and put Him to it! For Faith doth, in a manner, command Him,—as He doth all other things."

Contrast this Centurion's Faith, with that of another Gentile Soldier,-Naaman the Syrian: 2 Kings v. 11, 12.

9 When JESUS heard these things, He marvelled at him, and turned Him about, and said unto the people that followed Him,

In this way the Evangelists, every now and then, lift the curtain slightly from the scenes they describe. You discover, from these last words, what it was which the Centurion saw "not far from the house," and which induced him to leave the chamber where his servant lay a-dying:-our SAVIOUR drew near, attended, not only by the Elders of the Jews, but also by a multitude of persons. It was, in fact, a part of that mighty company, which, after the Sermon on the Mount, followed our LORD down the mountain side. See St. Matthew viii. 1.

Concerning the statement that our SAVIOUR "marvelled," see the first note on St. Matth. viii. 10. See also St. Mark iii. 5, and St. Luke viii. 23.

I say unto you, I have not found so great Faith, no, not in Israel.

A Roman soldier, then, was the first-fruits of the Gentile world!-Consider that Moses, (h) Joshua, and David were warrior-saints in the Old Testament: two Centurions, (for Cornelius of Cæsarea was also a Centurion,)(i)—are patterns of Faith and Prayer, in the New. And observe that our LORD does not require the Centurion of Capernaum to forsake his calling. The profession of arms is honourable in GoD's sight; and "a devout soldier" (k) may be not so rare a character as some suppose. See the note on St. Luke iii. 14.

(f) St. Luke vii. 3.

(g) St. John iv. 50.

(h) Compare Exod. ii. 12, with Acts vii. 22, 24 and 25. See also Exod. ii. 17 and 19. (i) Acts x. 1.

(k) Acts x. 7.

10 And they that were sent, returning to the house, found the Servant whole that had been sick.

Our LORD had said to the Centurion-"Go thy way; and as thou hast believed, so be it done unto thee!" This we learn from St. Matthew viii. 13. But observe, -the Centurion did not go. He needed not "the evidence of his senses," (as the phrase is,) that as CHRIST had spoken, so had it been done. He left that pitiful method of conviction for others. "They that were sent, returned; and found the servant whole."

11 And it came to pass the day after,

viii. 5.

"The day after" the healing of the Centurion's Servant; which probably took place on the same day as the Delivery of the Sermon on the Mount. See St. Matth. Our SAVIOUR will therefore have been journeying southward; and when on the confines of Galilee and Samaria, a little to the south of Mount Tabor, it will have come to pass,

that He went into a City called Nain; and many of His Disciples went with Him, and much people.

"Many of His Disciples,"-"much people." It was pointed out above, (in one of the notes on verse 9,) what multitude this was. The "Sermon on the Mount" had been pronounced, probably, only yesterday: the concourse of persons who had listened to it, had not therefore yet dispersed. Take notice, further, that the crowd here described, encountered another lesser crowd, (as it is said in the next verse,) emerging from the city-gate. It was in the presence of that vast assembly, therefore, that the second recorded miracle of raising the Dead took place.

The MS. Journal of a friend-recently from the Holy Land-furnishes the following extract.—“A few interesting spots retain names very similar to those by which they are mentioned in Scripture. On descending the northern slope of the little hill of Hermon, we came to a village; and, on inquiring its name from one of the natives who met us, were told it was Nein. Oh! how the word sounded on our ears! We knew it was Nain; but to hear it so called by one living there, was inexpressibly delightful. . . . A few poor, and for the most part roofless, houses, and a spring of clear and living water, is all that we found there.

"Here then it was that the ever Blessed One met a poor sorrowing widow, who was following her only son to the grave. There is the road, down which no doubt

A few graves at the lower

the sad and mournful company were passing. Beyond, too, may be easily traced the path along which the Divine SAVIOUR approached. part of the hill still mark an ancient burying-place. it was, that the Lord of Life vanquished Death. der and adore?"

On this exact spot, I felt Could I do other than won

It is interesting to find that on this little village, the Christian pilgrim has had his eye fixed from the earliest time. It was duly recognized by the Crusaders also, when they visited the Holy Land.

Take notice how miracle is here linked on to miracle. The stupendous act of power which follows, was wrought unsolicited-unlike the former miracle, which was in answer to prayer. And we are thereby reminded of the mighty blessings which many a time have overtaken ourselves, unsought-exceeding not only our hopes, but even our very desires.

The Reader will find a remark on the verse next ensuing, in the note on St. Luke viii. 42; and in the last note on St. Matthew ix. 25. It shall be only further pointed out in explanation of what follows, that the ancients buried their dead outside the walls of their cities.

12 Now when He came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.

What a picture of desolation is here given in a few words; "A dead man-the only son of a widowed mother." Consider Jeremiah vi. 26: Zechariah xii. 10: Amos viii. 10: and the many places in Scripture where a widow's sorrow is made the very type of grief,

As an ancient Bishop of Nyssa, in Cappadocia, feelingly remarks: "St. Luke has told us the sum of her misery in a few words. The mother was a widow: with no further hope of having children; nor with any upon whom she might look in the place of liim that was dead. To him alone she had given suck. He alone made her home cheerful. All that is sweet and precious to a mother, was he alone to her!.... A young man," (as it is said in ver. 14:) "that is, in the flower of his age; just ripening into manhood; just entering upon the time of marriage: the scion of his race; the branch of succession; the sight of his mother's eyes; the staff of her declining years!" Doubtless, it was a case singularly calculated to excite compassion. Not only was "much people of the city" with her: but, as it follows,

13 And when the LORD saw her, He had compassion on her,

Take notice how the Human feeling of compassion attends the exercise of Divine power, which is to follow. See the note on St. Luke viii. 23.

and said unto her, Weep not.

By those words teaching us also (be sure) not to be sorry, as men without_hope, for them "which sleep in JESUS."(1) For what was He who spake, but "the Resurrection and the Life?" (m) Of whom it has been said that He shall hereafter "wipe away all tears?" (n)

14 And He came and touched the bier: and they that bare him stood still.

"Life had met Death: wherefore the bier stopped." So says an old Arabian bishop: adding "It was not thus Elijah raised the widow's son- stretching himself upon the dead three times:'(0) nor Elisha—when he applied mouth, eyes, and hands, to the same parts of the dead: (p) nor Peter, when he prayed for Tabitha.(9) But this was none other but 'GOD, who quickeneth the dead, and calleth those things which be not, as though they were.'(r) Whence it follows,”—

And He said, Young man, I say unto thee, Arise.

Which was also His word to the daughter of Jairus: St. Mark v. 41. The youth was lying decked for burial-enclosed in no coffin, but exposed; as is usual in the East. Starting into life therefore, at the Divine summons, it is added,—

15 And he that was dead sat up, and began to speak. And He delivered him to his mother.

What words can describe such a scene as followed? . . . Well may it be said of our LORD that "He delivered him to his mother:'(s) for the young man had been snatched, like a captive, from the hand of Death; rescued from the power of the Grave. "The last Enemy that shall be destroyed," (t) already receives a deathblow, therefore; and the Conqueror hath a right to divide the spoil with whom He will.

16 And there came a fear on all; and they glorified GOD, saying, That a great Prophet is risen up among us; and, That GOD hath visited His People.

Which words are almost a quotation from the Hymn called Benedictus: St. Luke i. 68, 69. Take notice that there came a fear on all:" traces of which feeling are often discoverable in the accounts of our SAVIOUR'S miracles. See St. Luke v. 26: viii. 37. St. Mark iv. 41.

17 And this rumour of Him went forth throughout all Judæa, and throughout all the regions round about.

(2) 1 Thess. iv. 13, 14.
(0) 1 Kings xvii. 21.
(r) Romans iv. 17.

(m) St. John xii. 25.

(p) 2 Kings iv. 34.

(t) 1 Cor. xv. 26.

(n) Rev. vii. 17: xxi. 4.

(q) Acts ix. 40.

(8) Compare 1 Kings xvii. 23. 2 Kings iv. 36. St. Luke ix. 42.

18, 19 And the disciples of John showed him of all these things. And John calling unto him two of his disciples sent them to JESUS, saying, Art Thou He that should come? or look we for another?

The memorable transaction here described has been already discussed, at considerable length, in the notes on St. Matthew's Gospel-xi. 3: whither the Reader is referred. The Baptist was at this time a prisoner in Herod's castle of Machærus.

20 When the men were come unto Him, they said, John Baptist hath sent us unto Thee, saying, Art Thou He that should come? or look we for another?

21, 22, 23 And in the same hour He cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind He gave sight. Then JESUS answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the Gospel is preached. And blessed is he, whosoever shall not be offended in me.

Concerning these last words, see the note on St. Matthew xi. 6.

As our LORD so often declared of men, that they should be "known by their fruits," (u)-so does He, in the preceding verses, and in many other places, (x) appeal to his own works as the evidence of His being the MESSIAH.

For, "in that day," (it had been foretold by the prophet,) "shall the deaf hear the words of the Book, and the eyes of the blind shall see out of obscurity, and out of darkness. The meek also," (it was added,) "shall increase their joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel."(y) Accordingly, it was now the crowning work of all, that, "to the poor the Gospel is preached.' And, as we know, they at least, "heard Him gladly."(z) Compare what St. James says on this subject-ii. 5. That which made this feature in our LORD's ministry 80 remarkable, was the contemptuous manner in which the Jewish Doctors had been wont to treat the humbler sort of people-as appears from St. John vii. 49: ix. 34. By "Poverty," however, doubtless the same thing is intended, in this, as in other places of the Gospel; namely, that condition of heart which is usually found to belong to persons endued with a very slender portion of this World's goods.

The Reader will find more on this subject in the note on St. Matthew xi. 5.

24, 25, 26, 27, 28 And when the messengers of John were departed, He began to speak unto the people concerning John: What went ye out into the wilderness for to see? A reed shaken with the wind? But what went ye out for to see ? A man clothed in soft raiment ? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts. But what went ye out for to see? A Prophet? Yea, I say unto you, and much more than a Prophet. This is he, of whom it is written, Behold, I send My Messenger before Thy face, which shall prepare Thy way before Thee. For I say unto you, Among those that are born of women there is not a greater Prophet than John the Baptist but he that is least in the Kingdom of GOD is greater

than he.

These verses will be found to recur in St. Matthew xi. 7 to 11; where they have been discussed at some length. The Reader is therefore referred to the notes on the earlier Gospel. Our SAVIOUR is here reminding the people of the reverence in which they once held the man whose inquiry had been just recited in their ears. It was no familiar sight which had drawn so many thousands of them into the Wilderness: no spectacle to be found in the courts of kings, which had led them

(u) St. Matth. vii. 16, 20, &c.

(y) Isaiah xxix. 18, 19.

(x) St. John v. 36: x. 25, 38: xiv. 11: xv. 24, &c. (2) St. Mark xii. 37.