We should notice, finally, in these verses, the advantage of being connected with godly families. We need no clearer proof of this than the case of the centurion's servant. We see him cared for in sickness. We see him restored to health through his master's intercession. We see him brought under Christ's notice through his master's faith. Who can tell but the issue of the whole history, was the conversion and salvation of the man's soul P It was a happy day for that servant, when he first took service in such a household !
Well would it be for the Church, if the benefits of con- nection with ''the household of faith," were more fre- quentiy remembered by professing Christians. Often, far too often, a Christian parent will hastily place his son in a position where his soul can get no good, for the sake of mere worldly advantage. Often, far too often, a Christian servant will seek a new place, where religion is not valued, for the sake of a little more wages. These things ought not so to be. In all our moves, our first thought should be the interest of our souls. In all our settiements, our chief desire should be to be connected with godly people. In all our scheming and planning, for ourselves or our children, one question should ever be uppermost in our minds : ''What shall it profit to gain the whole world, and lose our own souls ?" Good situa^ tions, as they are called, are often godless situations, and ruin to all etemiiy those who take them.
KOTEB. LVKB Vn. 1—10.
1. — \^Into Oapemaum.] Let it be remembered tbat a remarkable miracle of healing had already been worked at Capernaum in the cure of the imer's son, described at the end ot the fourth
LXJKEi CHAP. VII. VEE. 1 — 10. 206
chapter of St. John. This otire was distinct from that descrihed here. The Centurion had in all prohahility heard of it. Few places, let it he noted, witnessed more of our Lord's miracles than Capernaum. This circumstance prohahly throws light on our Lord's expression, " Capernaum, which art exalted unto heaven." (Matt. xi. 23.)
2. — [A certain Centurion's servant] Some things in the history of this miracle call for remarks, which, for conyenience sake, may he made here.
The Centurion here spoken of,* was eyidently a Gentile hy hirth. This is manifest from our Lord's expression, ** 1 have not found so great faith, no, not in Israel."
In a Roman soldier such faith and lore as we see here descri- hed, were very extraordinary. "A Roman soldier," says Bunyan, " was the first firuit of the Gentile world." — " Even the hloody trade of war," says Bishop Hall, "yielded worthy clients to Christ. This Roman captain had learned to helieve in that Jesus, whom many Jews despised. No nation, no trade, can shut out a good heart from God. If he was a foreigner in hirth, yet he was a domestic in heart." It is worthy of remark, that neither here, nor in the case of soldiers who came to John the Baptist, nor in the case of Cornelius in the Acts, do we find the slightest hint that the profession of a soldier is unlawful in the sight of God. On the contrary, hoth here and in the history of such men as Colonel Gardiner and General Havelock, we see proof that God can give much grace to soldiers, and put much honour on them.
The Centurion's conduct towards his servant, is very note- worthy. When we remember the position of servants in Gentile households, his care and kindness towards this servant are a strong evidence of the grace which he possessed.
3. — [He sent unto him the elders.] Bishop Hall ohserves here : " Great variety of visitors resorted to Chnst. One comes to Him for a son , another for a daughter ; a third for himself. I see none come to Him for his servant hut this one Centurion. Neither was he a better man than a master. His servant is sick : he doth not drive him out of doors, but lays him at home ; neither doth he stand gazing by his bedside, but seeks forth; he seeks forth not to physicians, but to Christ. — Had the master been sick the faithfullest servant could have done no more. He is unworthy to be well served that will not sometimes wait upon his followers."
6. — [He hath buUt us a synagogue.] The English version here can hardly be said to give the full sense of the Greek. The meaning is, " He hath himself built us a synagogue ; " that is, at his own expense and charges.
— [Sent friends to him.] In the parallel passage in St. Matthew,
206 EXFOsrroRT thoughts.
both here and in the beginning of the narrative, the centurion is represented as coming to our Lord in person, and not by the intervention of messengers or friends. This variation in the two accounts has induced some to think that St. Matthew and St. Luke are describing two different miracles. This view is ingeniously defended by Flacius Illyricus. But there seems no sufficient ground for it. — Matthew's account of the miracle is evidently shorter, and more abridged than that of Luke, and he may perhaps speak of the Centurion as doing some things him- self, which a more full and 'complete narrative shows that he did by others. "This," says Trench, "is an exchange of persons, of which all historical narrations, and all the language of common life, is full." — It is highly probable however that the narratives of both the Gospels are literally accurate, and do not require the explanation jus^ given. In all probability the Centurion first sent messengers to our Lord, and afterwards went to speak to Him in person. St. Matthew relates the personal interview, and St. Luke the message. On this view both accounts are true, and do not clash with one another.
Apparent discrepancies between the Go^)el narratives, be it noted, are often explainable in this, way. Common fairness should make us remember that two men in daily life may des- cribe the same event, and both speak the truth, and yet their accounts may not be precisely the same. And the reason of it is simply tlus. One man dwells on one circumstance of the story and the other on another. Each brings out his own point more fully than the other. Yet each speaks truth.
The slightly varying accounts which two faithful historians give of the same puolic events, and the slightly varying evidence which two honest witnesses will often give in a court of justice about the same facts, are striking illustrations of what I mean. In short an entire sameness in the stories told by two separate witnesses is sometimes in itself suspicious, because it looks like concert, collusion, and an attempt to deceive.
[Trouble not thyself.] The Greek word so translated is only used three times in the New Testament : here, and at Mark v. 85, and Luke viii. 49 ; and each time in the same sense, as descrip- tive of persons giving unnecessary trouble and fatigue to our Lord.
7. — [Say in a word.] The Portuguese Commentator^ Barradius, has some striking remarks on this expression of the Centurion's. He says, " This is a peculiar attribute of God's, to be able to do all things by a word and a command. ' He spake and they were made :' * He commanded and they were created.' (Psalm cxlviii. 5.) Bead the book of Genesis. Tou will see the world created hj the word of God : ' God said. Let there be light, and there was light.' ' God said, Let there be a firmament,' and a firmament was