The Pulpit Commentary — Matthew — Volume 1 — Section 353

upon the hands and feet, when the skin becomes withered and cracks in many places. At length the ends of the fingers swell and ulcerate; the discharge is e.crid aud fetid; the nails drop off, and the bones of the fingers become carious, and separate at the joints. In this manner the disease continues to spread frequently until the patient loses all his fingers and toes, and sometimes his hands and feet." Maundrel says, "Leprosy is the extreme state of corruption of which a living body is capable" (cf. Job vii. 5). (2) A corresponding moral condition comes to the day in our police-courts. ln the eye of God the unregenerate heart of the Pharisee is no less revolting (see eh. :x:xiii. 27, 28). 2. It u an insidious disease. (1) Leprosy at first spreads secretly. Sometimes it is for years concealed. So the venom of sin is hidden, beina restrained by environments of Christian influence. (2) It is an hereditary evil. Th~ leprosy of Naaman was not only transferred to Gehazi; it was also entailed upon his seed (2 Kings v. 27). The entailment of sin is universal. (3) It is, moreover, contagious. Hence the Law required that the leper should live apart, and warn passengers to keep aloof by crying," Unclean I unclean I" (Lev. xiii. 45, 46). So Miriam (Numb. xii. 14, 15). Things infected with leprosy were ~:estroyed. So is sin contagious, and the com- pany of sinners is to be shunned (2 Cor. vi. 14-18; Jas. iv. 4). II. ITS CURE SETS FORTH CHRIST AS THE SAVIOtra OF SINNERS. 1. The Law pre- scribed 'TU! cure for it. (1) The cleansing was not the healing of the leper (see Lev. :xiv. 3). This man was healed and then sent to the priest to be ceremonially cleansed (ver. 4). So neither has the La.w any cure for sin. (2) The gospel supplies this la.ck. Hence David, in his moral leprosy, instead of going to the priest, went to the Lord (Ps. li. 7). (3) There was a. sense in which the faith of the Samaritan ha.d made him whole, in which his nine ungrateful companions, though healed physically, were not ma.de whole (see Luke xvii 11-19). 2. Jesus is able to save all men. (1) This miracle proving his Divinity establishes his ability. (2) But he saves us not by arbitrary power. He cannot sacrifice justice to mercy. (3) He satisfies the claims of justice by taking our sin upon him. This is parabolically taught in his touching the leper. By that healing touch he became himself ceremonially unclean. (4) In this Jesus broke no la.w. There is no law that says," Thou sha.lt not touch a leper." 3. He is not willing to save all characters. "If thou wilt." (1) He spurns the impenitent wicked (see Isa.. L 10-20; Ps. I.xvi. 18). (2) The contrite believer he will save. "I wilL" The leper came humbly. "Worshipped him," or, as in Mark, "kneeling down to him." Trusifully. "If thou wilt, th0'1/, canst." None such a.re too vile. "A leper." 4. Impurity instantly yields to the rebuke of Ohrist. (1) Why should a. present salva- tion be disputed? Jesus is the Omnipotence of purity. "Straightway his leprosy wa.s cleansed." (2) But why did Jesus send him to the priests? "For a. testimony unto them," viz. as to the power of the gospel. Also a.s to its truth. For this is beautifully set forth in the ceremony (see outline on Lev. xiv 1-7). The miracle is a splendid commenta.ry upon the La.w.-J. A. :M. Vers. 5-13.-The centurion. We take this to be the centurion also mentioned by Luke (vii). The points of agreement in the narratives a.re too remarkable a.nd too numerous to be taken to apply to separate persons. The narratives are harmonized upon the principle of personation common in the sacred writings (see e.g. 2 Sa.m. i. 15 compared with iv. 10, and Acts ix:. 23, 24 with 2 Cor. xi. 32). Let us consider the -centurion's faith and its reward. I. His FAITH. 1. It was reverent and humble. (1) He did not presume to come to Jesus in person. According to Luke, be approached him through the elders of the Jews. He thus forestalled the objection that he was a. stranger. (2) He had enlightened views of the majesty of Jesus. For, though Jesus had appeared in humiliation amongst men, this Roman said (still by representation), "Lord, I am not worthy that thou shouldest come nnder my roof." Note: We should value and venerate what we can see of Christ in the humbled saint. Had we juster views of the majesty of Jesus we should have humbler views of ourselves. We judge by contrasts. (3) There are some whose reverence would not restrain them from touching the Lord (see eh. ix. 18-20). The same inward feelings may be variously displayed. (4) A sense of unworthiness \.J! a sign of worth. He that is furthest from self is nee.rest to the Lord. This cen- turion, as Augustine says, while owning himself unworthy that the Lord should enter  OH. vm 1-34.] THE GOSPEL ACCORDING TO ST. MATTHEW. 349