The Commentary by W.

International Tract and Missionary Society · Oakland, California · Sep 15, 1887

FromSigns of the Times, Vol. 13, No. 36.

The Commentary.

By W.

NOTES ON THE INTERNATIONAL LESSON.

THE CENTURION'S FAITH.

THE account of the healing of the Centurion's servant is given by both Matthew and Luke, the latter writer giving some points which are omitted by the former. In order to get the full narrative, both accounts should be read together. The careless reader might suppose that the two accounts conflict, but we shall see that there is no contradiction.

FROM the record in Matthew it would seem that the centurion came in person to Christ, and made his own request. But from the record in Luke (chap. 7:1-10) we learn that the centurion did not see Jesus at all. Doubtless as he did not think himself worthy to have Jesus come under his roof, he did not think himself worthy ever to make his request in person. Matthew says, "There came unto him a centurion, beseeching him, and saying, Lord, my servant lieth at home sick of the palsy, grievously tormented." Luke says, "And a centurion's servant, who was dear unto him, was sick, and ready to die. 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." Again, Matthew says, "And Jesus saith unto him, I will come and heal him. The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof," etc. Luke says, "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; for I am not worthy that thou shouldest enter under my roof." There is no contradiction. There is an old Latin maxim which reads, "Qui facit per alium, facit per se,*" that is, "He who does a thing by means of another, does it himself." This principle is universally recognized. In this case, Luke gives the details, but Matthew gives a more condensed account, simply stating the conversation that was carried on between Jesus and the centurion, but without mentioning that it was carried on through others.

NOTE the difference between the estimation in which the Jews held the man and his own estimation of himself. The elders said that "he was worthy, for whom he should do this; for he loveth our nation, and hath built us a synagogue." Luke 7:4, 5. That he was held in high esteem, is shown by the fact that the elders of the Jews interested themselves in his behalf, which is the more remarkable because the centurion was a Roman. But we are not dependent upon the simple statement that he was benevolent to the Jews, for our knowledge of his character. He was indeed a man superior to his fellow Romans. Luke says that his servant "was dear unto him," and his efforts in behalf of his servant prove this. Now among the Romans generally, slaves were regarded as less than the beasts. Says Edersheim: "The slave was entirely unprotected; males and females were exposed to nameless cruelties, compared to which death by being thrown to the wild beasts, or fighting in the arena, might seem absolute relief. Sick or old slaves were cast out to perish from want." The master had his slave's life in his own hands, and if he killed him on the slightest provocation, or on none at all, he would never be held to account for the deed. And, as quoted above, when disease or age made the slave's services valueless, he was turned out to die. Therefore we find that the centurion was not only favorable to the true religion, but he had a compassionate heart.

BUT notwithstanding this, or, rather because of this, the centurion felt himself very unworthy. This was not a characteristic trait of the Romans. When they prayed to their gods, they demanded what they wished, as something which they had a right to expect. The centurion was humble, consequently he had faith. Says the prophet, "Behold, his soul which is lifted up is not upright in him; but the just shall live by his faith." Hab. 2:4. A proud man never exercises faith. Faith and pride are antagonistic. "Everyone that is proud in heart is an abomination to the Lord" (Prov. 16:5), because pride is wickedness. But faith and true humility are inseparable companions. And faith and humility constitute the only real goodness. So we find that the centurion was indeed worthy, not because of his good deeds, but because of his humble faith. Good deeds do not recommend a man to the favor of God, but simple faith. The only worthiness which God requires in the sinner who wishes pardon, is that same faith. "Abraham believed God, and it [his faith] was counted to him for righteousness."

THE centurion showed his faith (1) by remaining at home and sending messengers, although the case was very urgent; (2) by his belief that it was not necessary for Christ to come to his house in order to heal his servant. His words, "Say in a word, and my servant shall be healed; 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," show that he had the true idea of Christ's power. He grasped the idea that Christ was a divine being, and not simply a prophet, as he was regarded by most of those who believed in him. His words show that he had a knowledge of the power which Jesus had, which he expressed when he said in the garden: "Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?" Matt. 26:53. He knew that Christ could at his will summon and send heavenly angels, who are "ministering spirits, sent forth to minister for them who shall be heirs of salvation." Heb. 1:14. He knew that just as his well-disciplined soldiers would obey his slightest order, so that he could accomplish anything that he desired, without moving from his place, so Jesus, into whose hands the Father had committed all things, could command the invisible forces, and they would instantly accomplish his will, no matter what the distance.

THIS was a higher conception of the true character of Jesus than any of the Jews had gained. Jesus testified to this, when he said, "Verily I say unto you, I have not found so great faith, no, not in Israel." It was indeed a marvelous thing. Jesus took advantage of it to utter a prophecy: "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; but the children of the kingdom shall be cast out into outer darkness; there shall be weeping and gnashing of teeth." Matt. 8:11, 12. He knew that many of the despised Gentiles, sunk though they might have been in vice, would gain the kingdom of Heaven, and be fit associates for Abraham, Isaac, and Jacob, because that like those patriarchs, they would feel their helplessness, and would exercise simple faith in God. But "the children of the kingdom,"—the literal seed of Abraham,—puffed up because of their supposed superiority, would not stoop to the simplicity of faith, and would therefore be shut out. The lesson for us is, that if we would be inheritors of that everlasting kingdom,—that kingdom which cannot be moved,—we must seek grace whereby we may serve God with reverence and godly fear—that is, with faith and humility.