The late Bishop F. of Salisbury having procured a young man of promising abilities to preach before the king, and the young man having, to his lordship's apprehension, acquitted himself well, the Bishop, in conversation with the king afterwards, wishing to get the king's opinion, took the liberty to say, "Does not your majesty think that the young man who had the honor to preach before your majesty, is likely to make a good clergyman, and has this morning delivered a very good sermon?" To which the king, in his blunt manner, hastily replied, "It might have been a good sermon, my lord, for aught I know; but I consider no sermon good that has nothing of Christ in it!"
Verse 29
Having authority - They felt a commanding power and authority in his word, i.e. his doctrine. His statements were perspicuous; his exhortations persuasive; his doctrine sound and rational; and his arguments irresistible. These they never felt in the trifling teachings of their most celebrated doctors, who consumed their own time, and that of their disciples and hearers, with frivolous cases of conscience, ridiculous distinctions, and puerile splittings of controversial hairs - questions not calculated to minister grace to the hearers.
Several excellent MSS. and almost all the ancient versions read, και οι Φαρισαιοι, and the Pharisees. He taught them as one having authority, like the most eminent and distinguished teacher, and not as the scribes and Pharisees, who had no part of that unction which he in its plenitude possessed. Thus ends a sermon the most strict, pure, holy, profound, and sublime, ever delivered to man; and yet so amazingly simple is the whole that almost a child may apprehend it! Lord! write all these thy sayings upon our hearts, we beseech thee! Amen.
Introduction
Great multitudes follow Christ, [Mat 8:1]. He heals a leper, [Mat 8:2-4]. Heals the centurion's servant, [Mat 8:5-13]. Heals Peter's wife's mother, [Mat 8:14], [Mat 8:15]; and several other diseased persons, [Mat 8:16], [Mat 8:17]. Departs from that place, [Mat 8:18]. Two persons offer to be his disciples, [Mat 8:19-22]. He and his disciples are overtaken with a tempest, which he miraculously stills, [Mat 8:23-27]. He cures demoniacs, and the demons which went out enter into a herd of swine, which, rushing into the sea, perish, [Mat 8:28-32]. The swine-herds announce the miracle to the Gergesenes, who request Christ to depart from their country, [Mat 8:33], [Mat 8:34].
Verse 1
From the mountain - That mountain on which he had delivered the preceding inimitable sermon.
Great multitudes followed him - Having been deeply impressed with the glorious doctrines which they had just heard.
Verse 2
And, behold, there came a leper - The leprosy λεπρα, from λεπις, a scale, was an inveterate cutaneous disease, appearing in dry, thin, white scurfy scales or scabs, either on the whole body, or on some part of it, usually attended with violent itching, and often with great pain. The eastern leprosy was a distemper of the most loathsome kind, highly contagious, so as to infect garments, ([Lev 13:47], etc)., and houses, ([Lev 14:34], etc)., and was deemed incurable by any human means. Among the Jews, God alone was applied to for its removal; and the cure was ever attributed to his sovereign power.
The various symptoms of this dreadful disorder, which was a striking emblem of sin, may be seen in [Lev 13:14] :, where also may be read the legal ordinances concerning it; which, as on the one hand, they set forth how odious sin is to God, so, on the other, they represent the cleansing of our pollutions by the sacrifice and resurrection of Christ, by the sprinkling and application of his blood, and by the sanctifying and healing influences of the Holy Spirit.
The Greek name λεπρα, seems to have been given to this distemper, on account of the thin, white Scales (λεπιδες) with which the bodies of the leprous were sometimes so covered as to give them the appearance of snow, [Exo 4:6]; [Num 12:10]; [2Kgs 5:27].
Herodotus, lib. 1, mentions this disorder as existing, in his time, among the Persians. He calls it λευκην, the white scab; and says, that those who were affected with it were prohibited from mingling with the other citizens; and so dreadful was this malady esteemed among them that they considered it a punishment on the person, from their great god, the sun, for some evil committed against him. Dr. Mead mentions a remarkable case of this kind which came under his own observation. "A countryman whose whole body was so miserably seized with it that his skin was shining as covered with flakes of snow, and as the furfuraceous or bran-like scales were daily rubbed off, the flesh appeared quick or raw underneath." See the doctor's Medica Sacra, chap. 2. It was probably on account of its tendency to produce this disorder, in that warm climate, that God forbade the use of swine's flesh to the Jews. Feeding on this crude aliment, in union with the intemperate use of ardent spirits, is, in all likelihood, the grand cause of the scurvy, which is so common in the British nations, and which would probably assume the form and virulence of a leprosy, were our climate 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.