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my servant shall be healed. For I am a man under authority, 9 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. When Jesus heard it, he 10 marvelled, and said to them that followed : Verily I say unto you, I have not found so great faith, no, not in Israel. And I 11 say unto you, that many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in
ly. His opinion of Jesus was as ex- work them too when away. The alted as that of himself was lowly. centurion had manifested great conHis faith is equal to his modesty. fidence in Christ's supernatural gifts, To speak the word only is to give believed that he could not only heal merely a verbal command. His his servant, but could do it without penetrating trust saw at a glance, entering the house where he was. that a miraculous cure could be as This was more implicit and larger easily wrought when the worker confidence than any Jew had rewas absent as when he was pres- posed in him. Among the chosen ent.
people, who were most highly fa9. This verse may be thus para- vored with religious privileges, he phrased, and the sense will be more found none so ripe in his confidence prominent : Although I am my as this foreigner and soldier. He self under the command of superior might well marvel and wonder that officers, yet, having soldiers under the last should be first, and the first
say to one, Go, and he goeth, last. and to another, Come, and he com 11. This and the following verse eth, and to my servant, Do this, and are not in Luke's history of the he doeth it." The Roman soldiers cure of the centurion's servant, but were under the most rigid disci- they occur in another connexion, pline. The illustration is a striking Luke xiii. 28, 29.— East and west, and apposite one. It is an argu- i. e. many from all quarters of the ment from the less to the greater. globe, from pagan nations, would As much as to say,
If I, who hold enter the kingdom of heaven. Is. a subordinate office, and am subject xlv. 6, lix. 19. Jesus says that to the control of others, receive in the case of the Roman officer would stant obedience from my soldiers not be a solitary one, but that muland servants, how much more can titudes of the Gentiles would beyou, who have supernatural power, come members of the assembly of cure disorders by a word. You the just made perfect. This remark have but to speak, and it is done. would serve to soften the prejudices The fitness of the comparison evin- of the Jews against the Gentiles. ces the calm, full confidence of the It was a kindred declaration to that centurion.
of Peter, in Acts x. 34, 35. — Sit 10. Marvelled. He wondered, he down. Or, literally, recline with. deemed the faith of the centurion The oriental posture at table is not remarkable. So great faith, no, like ours, a sitting, but a recumbent not in Israel. The kind of faith one. Those who eat recline on here spoken of was a belief in Je- couches. The figure expresses the sus' power to work miracles, and joys of heaven by a banquet, as
12 the kingdom of heaven. But the children of the kingdom shall
be cast out into outer darkness; there shall be weeping and 13 gnashing of teeth. 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 self-same hour. 14 And when Jesus was come into Peter's house, he saw his 15 wife's mother laid, and sick of a fever. And he touched her spiritual things are frequently im- ber all was dark and cold, and those aged forth by earthly things. Ref- expelled would weep and gnash erence may be made to the Jewish their teeth from shame and sufferaversion to the Gentiles, which went ing. Some would read, instead of so far as to exclude thein from their gnashinç, chattering of teeth, as tables. The Gentiles have been produced by the cold into which held unworthy of the common cour- they were driven. tesies of life, but they will be ad- sions describe the awful calamities mitted to the heavenly feast with which would descend on the Jews, the patriarchs themselves. Or, to if they rejected the Messiah. Matt. drop the figure, the Gentiles will xxi. 43. be admitted to the privileges and 13. As thou hast believed, so be it blessings of the Messiah's kingdom done unto thee. As you believe that in this world and the world to come; I can cure one at a distance, so be a kingdom which was thought to be it done. The temporal blessing, the exclusive possession of the pa- which a confidence in the power of triarchs and their descendants. Jesus' working miracles produced,
12. The children of the kingdom. may remind us of the incalculable It is a Hebrew idiom to use the value of faith in securing to words sons and children in the sense things of far higher excellence, the of title, possession, desire. Thus, growth and peace and salvation of the sons of death are those doomed the soul. - Was healed in the selfto death. The child of Satan, a
same hour. Or, at that instant. very bad person.
The Jews ar The cure was immediate and perrogated to themselves the kingdom fect, which proved that it was miraof the Messiah to the exclusion of culous. For when persons recover the Gentiles, and are called the from the palsy by natural means, children of the kingdom. But Jesus the cure is gradual. Jesus wrought reverses the picture ; Jews are lost the miracle at a distance, and upon and Gentiles are saved. Outer
a stranger; there could then have darkness, - weeping and gnashing been no room for any thing but of teeth. Ps. cxii. 10. The meta- reality and truth. phor is continued. The kingdom 14-17. Parallel to Mark i. 29of heaven has been compared to a 34 ; Luke iv. 38-41. feast. Allusion is now made to the 14. Peter's house.
Jesus was warm, lighted apartments of great now in Capernaum. Mark calls it splendor, where it is held, by way the house of Simon Peter and Anof contrast to the darkness and drew, and speaks of James and wretchedness without, or to gloomy John going with them to the house. subterranean dungeons into which Bethsaida was the city of Andrew slaves and prisoners were some- and Peter, according to John i. 44, times cast. Out of the feast cham a place lying on the Sea of Galilee.
hand, and the fever left her ; and she arose, and ministered unto them. When the even was come, they brought unto 16 him many that were possessed with devils ; and he cast out the spirits with his word, and healed all that were sick ; that it 17 might be fulfilled which was spoken by Esaias the prophet, saying : “ Himself took our infirmities, and bare our sicknesses.
Now when Jesus saw great multitudes about him, he gave 18 commandment to depart unto the other side. And a certain 19
“But he bore our diseases
south from Capernaum. It is con- their external wants, an image of jectured that this was the house that spiritual energy which he conthey occasionally resorted to, be- stantly exercises, through the powlonging to Peter's mother-in-law. er of his redemption, upon the Or perhaps they had removed thith- hearts of men. er for the convenience of fishing, 17. Matthew, who was writing after the marriage of Peter. for Jews, quotes here from Isaiah
15. Arose, and ministered. Her liii. 4. This he does by way of acbeing able to rise and entertain them commodation. What in the prophet was conclusive proof that the cure is translated, “Surely he hath borne was complete, and also miraculous, our griefs and carried our sorrows, for no natural restoration would have is cited by Matthew in different enabled her at once to resume her words. Noyes translates it thus:ordinary employments. 16. When the even was come.
And carried our pains.” The heat of the day would have See 1 Pet. ii. 24, where the passage been oppressive to the sick. We is understood as relating to Christ's learn too from Mark i. 21, that it freeing men from their sins, whilst was the Sabbath day, and the re- here it is quoted as describing his gard of the people for its observance curing them of their bodily disorled them to postpone bringing their ders. This shows the latitude with sick friends until after sundown, which the Old Testament is cited in Mark i. 32, at which time the Sab- the New. By his miraculous powbath ended, Lev. xxiii. 32, and the er, Jesus Christ bore away the disnext day began. Luke xiii. 14. eases, and carried off the pains of Devils, i. e. demons. See note on By his precepts, promises, Matt. iv. 24. — With his word. At example, life, and death and resura word, by the mere force of his rection, he also removes the spiritcommand. - Hcaled all that were ual infirmities and pains of all who sick. Which showed that he cured obey him. In the one sense, Peter, them miraculously, for if he had and in the other, Matthew, quotes possessed any thing short of divine the same passage. power, he would have cured some, 18 - 27. Parallel to Mark iv. and been unable to cure others. 35 – 41; Luke viii. 22, 25, ix. “ The Redeemer, surrounded by 57 – 62. crowds of such unhappy people 18. The other side. Jesus was at who were bowed down by their Capernaum at this time. To go to physical sufferings, exhibited, in the the other side of the water to the healing power by which he relieved country of the Gergesenes, they
scribe came, and said unto him : Master, I will follow thee 20 whithersoever thou goest. And Jesus saith unto him : The
foxes have holes, and the birds of the air have nests ; but the 21 Son of Man hath not where to lay his head. And another of would cross almost the whole length or roosts, or places of rest and refof the Sea of Galilee, as may be uge.
Jesus assures him that he seen by a reference to the map. need expect no honor, or emoluThe occasion of Jesus' going away ment, or worldly advantage from appears to have been the collecting following him.
That he was of great multitudes about him, which homeless wanderer, and his disciples might lead to popular disturbances, must share the same lot, and lead a or at least stir up the jealousy of life of poverty, toil, and persecution. the Romans. He prudently avoid- The disciples would be as their ed favoring the worldly hopes, or Master. We see the severe recti-. giving opportunity for the hot pas- tude and absolute truthfulness of sions of the Jews to break out. His Christ, who would not increase his vicinity to the sea enabled him to followers by admitting those who escape those vast crowds which his
were looking to his service for selfmiracles drew about him, whenever aggrandizement, although he desired he foresaw a commotion, for few disciples. He dealt frankly with could follow him by water.
all, and flattered the hopes of none. 19. Scribe. The Scribes were This is not the conduct of an imexpounders of the Jewish law, and postor or enthusiast. · Son of Man. were chiefly of the sect of the Phar. This term is applied to Jesus about isees. They were usually arrayed seventy times in the New Testain bitter opposition to Jesus. Mas- ment. In the Evangelists it is used ter. Rather, Teacher. I will fol- exclusively by himself, with the sinlow thee. Equivalent to saying, I gle exception where a person quotes will be your disciple. His offer, if what Jesus says of himself. He we may judge by the reply of Je- took this title probably from Dan. sus, was dictated by worldly and vii. 13. At the outset, he did not ambitious views. It was not a love openly call himself the Messiah, of Jesus, or a devotion to duty and even to his disciples. But from the truth, that prompted him, but far first he used a term which (they lower considerations. He sees Je- would afterwards recollect, though sus doing deeds of wonder, teach- they observed it not at the time,) ing with power, and surrounded by was employed by him to indicate admiring crowds. He conjectures his claim to that great office. Some or believes him to be the Expected suppose it, with considerable probaOne. He wishes to secure an early bility, to be an emphatic expression, title to a high post and preferment meaning the Man. Some call it a in his kingdom, and, spurred on by title of honor, and others a term of these selfish motives, he proffers humility. Perhaps not one reason, himself as a follower.
but various motives combined, led 20. The reply of Jesus, as in him to adopt it. Doing, as he did, other cases, is directed rather to his astonishing works, calming the sea, ambitious state of mind, than to any raising the dead, uttering truth, livpeculiarity in what he said. — Holes. ing a perfect life, there was some Lairs, dens, such as wild beasts fre- danger that he would be mistaken, quent. — Nests. Rather, perches, as by many of his followers to this
his disciples said unto him : Lord, suffer me first to go
and bury my father. But Jesus said unto him : Follow me, and 22 let the dead bury their dead.
And when he was entered into a ship, his disciples followed 23 day he has been mistaken, for God. used in a double sense. Those who Jesus applies to himself an humble are heedless of the concerns of the title, “ the Son of Man,” that would spiritual life are often called in the for ever forbid his being deified. Bible dead. Luke xv. 24; Rom. " He called himself the Son of vi. 13; 1 Tim. v. 6. Classic poets Man, to impress upon his hearers and prose writers use a similar figthat he was an offspring of the hu The Jews had a saying, that man race, and the example of its 66 the wicked are dead whilst they capability, that he was a brother, live.” Such is the sense in the a fellow-subject, and the universal case of the first word dead. Let model."
the spiritually dead bury the physi21. Another case similar to the cally dead. The man makes his last. Disciples. Not the twelve, filial duty a plea for temporizing, but those who had listened to his and cloaks his hesitation under that teaching. — Suffer me first. Luke sacred garb. Jesus strips off the states that Jesus had previously said disguise, and forcibly rebukes his to him, “Follow me. Luke ix. state of indecision and procrastina59. Go and bury my father. This tion. There are enough to bury the may mean, to go and bury his fa- dead, and perform the ordinary ofther who is already dead. Or, tak- fices of life, who are indifferent to en in a more free sense, it may the soul and eternity. Let them do have this purport, to go and live their work. But thou, who hast a with his father until his decease. taste and aspiration for something And the answer of Jesus would, better, “ go and preach the kingdom according to the latter interpreta- of God.” Luke ix. 60. He probation, seem less rough and violent, bly obeyed the admonition. I'radiand more appropriate to the case. tion says, that this disciple was betThis man might hesitate respecting ter known afterwards as Philip, one the character and claims of Jesus, of the twelve. It hardly need be and make an evasive answer, so as said, that our Saviour was not unto leave the opportunity open to mindful of the claims of filial duty. join Jesus afterwards, and secure His own life is a beautiful proof of the rank and dignity of a follower it. Luke ii. 51 ; John xix. 26, 27. in his kingdom, if he proved to be But he would teach that in certain the Messiah.
situations it is our duty to forsake 22. Jesus looks into the heart, the nearest relatives for the cause and frames his reply to meet his of the Gospel ; that the love of God inward wants. He takes up the should be stronger than the ties of word bury, and from that says, kindred or affection, and the call of Let the dead bury their dead. This duty before all other calls. Luke proverbial, and somewhat enigmati- mentions yet a third case, ix. 61, 62. cal and paradoxical way of speak 23. A ship. This was a smaller ing, was often used by our Great craft than is now called a ship; a Teacher. Though obscure at the fishing boat, or vessel. — His discitime, it aroused attention, it im- ples followed him. Mark, iv. 36, pressed the memory. — Dead. Is adds, that “there were also with