Matthew 8:10

Mat_8:5; Mat_8:10

There came unto Him a centurion, beseeching Him.

I. The applicant. He was a centurion, etc. He was a Gentile, and not of the house of Israel. His profession was unfavourable to piety.

II. The suit he presented. The object of his suit. The way in which he presented it: personal exertion, earnest application, reverence and humility, extraordinary faith.

III. The success he experienced. He was honoured by the Saviour, his servant was healed.

1. Admire this example of human excellence.

2. See the grace and power of the Saviour.

3. Let all believers exert their influence for the good of others. (J. Burns, LL. D.)

Manliness

It is sometimes said that religion is not a thing for men.

I. Look at this soldiers faith. It Was the faith of a man; no sign of weakness or effeminacy.

II. Look at this soldiers humility. It was the humility of a man; not mere subservience, which bends before title, wealth, and perhaps not before God. It is an elevating thing to bend before such a God as ours.

III. Look at this soldiers affection. Human affections not to be sneered at. These are the qualities of true manhood. (A. G. Bowman, M. A.)

1. The duty of masters in relation to their servants.

2. The duty of making intercession on behalf of others at the throne of grace, and the encouragement given thereto.

3. The intimate connection between great faith and great humility. (A. Peebles.)

Christs healing the centurions servant

I. In the centurion we have an instructive example to petitioners.

1. His benevolence in applying to Christ on behalf of the sick servant. He had not been hardened by scenes of war. The prudence and diligence of the servant won his esteem. Providence compensates cruelty or attention towards servants; this sickness brought the centurion into contact with Our Lord.

2. The humility that declined the Saviours offer-I will come and heal him. What conscious power; prompt kindness; unwearied benevolence! The military spirit often haughty.

3. The faith that asked only a word from the Saviours lips. He was convinced of Christs supremacy.

II. In the Saviour we have an edifying pattern to benefactors.

1. His admiration of the centurions faith. Christ, who saw all the glory of the world-wealth, valour, culture-admires faith more than all.

2. Christs warning to the Jewish nation-Many shall come, etc. (ver. 11).

3. The miracle of healing on the servant. (J. Bennett, D. D.)

The Roman centurion

I. In all the sick the highest honour given to a dying slave.

1. He is honoured by his master because he is faithful and obedient. Also because he was probably a believer in the God of Israel. How anxious ought we to be for the spiritual good of our friends, if centurion so anxious for bodily healing.

2. The whole city is moved on behalf of this poor, dying stranger; it is this which exalts his case above all the other sick in the gospel narratives.

3. The Lord Himself honours this dying stranger, saying, I will come and heal him. Jesus had a hard days work, and might have spared Himself this visit to the sick bed.

II. The deepest humility hid in the heart of a Roman commander.

1. The centurion is the only example of a man who thought himself unworthy to come to Christ, to speak to Jesus personally. How unworthy are we to address God!

2. He is the only man who thinks his house unworthy of Christ. Probably he had a good official residence.

III. The strongest faith found in a gentile soldier. The strength of his faith is connected with the depth of his humility; faith the root of every grace.

1. His faith discerns in the Son of Mary the unseen arm of the Lord.

2. His faith so discerns Christ as to make his own unworthiness no barrier to Christs work. (A. M. Stuart.)

Miracles of healing

I. What disease is; what place it holds with reference to the office and work of the redeemer. An important place from the numerous cases of cure. Disease is the beginning of death. Christ came to abolish death; by healing confirmed His mission. He showed the great restoration He came to effect in our whole nature.

1. The Son of Man came to save mens lives, not to destroy them.

2. The importance of these our bodies in the great process of redemption. Modern religion too spiritual: must better the body by civilization and art, as well as soul.

II. The typical import of these healing miracles.

1. A type of mans great disease-sin.

2. The great command which Christ has over all diseases, as His servants, going and coming at His word. (H. Alford, D. D.)

True faith

Our Lord did not heal the centurions servant at once; He delays. He will allow time for the play and energy of faith. What were the characters of the centurions faith?

1. His faith must have been a thing of gradual growth, and it must have grown under no ordinary conditions. He was a heathen. Many a man in his position would have looked at the religion around him with lack of sympathy. But he had come to see that though the Romans were better than the Jews in courage, the Jews were in possession of a higher faith. One step leads to another. He took interest in the religion of Israel: then led to notice the fame of Jesus. No help came to him from the memories of youth. When adverse circumstances do not kill faith, they brace it.

2. His faith was marked by thoroughness. No flaws in it at a critical hour.

3. His faith was characterized by humility. Alive to the awful majesty of God.

The question has been asked, Why should such a disposition and effort as faith have this power?

1. One reason of the religious power of faith is that it implies knowledge of facts of the highest importance to man.

2. It is a test or criterion of the predominant disposition of the soul or character. The believer has moral affinities with the revelation. The habit of insincerity is fatal to faith.

3. The third reason for the religious power of faith is its leverage. It sets the soul in motion, it embodies the element of will. Here a caution is necessary. Faith does not create, but apprehends its object. The healing power of Jesus is not dependent upon the centurions faith, although exerted as a token of approval of it. Let us pray for the faith of the centurion, persevering, thorough, humble. (Canon Liddon.)

Faith powerful because of the knowledge it imparts

At the time of the Franco-German War, some twelve years ago, the success of the Germans was largely attributed to the superiority of their intelligence department. They knew so much more about the strength and position of the enemy, and their own available resources, than did the French, that they conquered. Well, faith supplies the general intelligence department of the soul. Faith reports all that is of most importance to a being who is wrestling, not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. True, such information may not be acted on. The truant soul often prevails against the sense of evil; but faith does supply the information which may be acted on, and thus it contributes very efficiently indeed, a first condition of religious success. (Canon Liddon.)

Faith powerful because of the will-power it evokes

The action of faith is in Scripture represented to us not merely by that of the eye; it is also represented by that of the hand. When Scripture speaks of the believing Christian as apprehending, or laying hold oil Christ our Lord, it implies that faith is a hand as well as an eye; that it is not merely spiritualized intelligence, but spiritualized will. The faith which justifies does not merely behold; it claims its object. And the effort of will, which is thus inseparable from faith, means energy-let us be quite sure of it-in a great many more directions than one. (Canon Liddon.)

The faith of the centurion

I. That he attained it under unfavourable circumstances.

II. That his application was made, not for himself, but for his servant. His faith was thus adorned by fervent charity. We should intercede for others.

III. That he does not in words ask anything. He merely stated to Jesus the fact that his servant was ill. His faith deemed this enough to ensure relief from Christ. Jesus says, I will come and heal him. In these words He expresses His own gracious method in dealing with mankind.

IV. That it was tempered with humility. A false faith known by its pride.

V. How he uses his own reason for help in establishing this excellent faith. For I am a man under authority, etc. To us the word only is spoken. We must be healed through the influence of the written Word, if healed at all. This is the condition of our trial. Some want sensible proof of the truths of religion. (C. Girdlestone, M. A.)

The centurions faith proved

Go thy way; … I will stay apart from thy sick servant; … I will take thee at thy word.

I. Observe how this proposal was calculated to try the earnestness of his faith. How far we really believe may be gathered from the fruits of our faith. Let us thus test our belief in Providence, revelation, the assistance of Divine grace, of the resurrection of the body. What portion have we by real faith in these? To the centurion Christs words were words of comfort; to his servant, of healing. Are they to us? He was justified in the profession of his faith.

II. Hence we may account for the slight degree in which we at present derive benefits from the privileges of the Gospel. It is only by believing more heartily that we can be healed more fully.

III. From these words we may form a just apprehension also of our future sentence. Then it will be said, As thou hast believed, so be it done unto thee. We are graciously justified by faith. (C. Girdlestone, M. A.)

Thy word suffices me

I. The perfect readiness of Christ.

II. The conscious ability of Christ.

III. The abiding method of Christ. He spake and it was done.

1. This coming back to the original form of working in creation.

2. This method suits true humility.

3. It pleases great faith.

4. It is perfectly reasonable.

5. It is sure to succeed. (C. H. Spurgeon.)

The Divine Word enough

When William, Prince of Orange, was invited to come to England and be king, he promised certain offices to his friends, and he gave them written pledges. But when he offered such a pledge to the man who was to be his Lord Chamberlain, that nobleman replied, Your Majestys word is sufficient. I would not serve a king if I could not trust in his word. That saying pleased the king, and he who showed such faith in him became his favourite minister. Should we not be willing to take the word of the King of kings?

The Almighty Healer

I. As an answer to prayer.

1. Whose prayer was it that was here answered? A heathens.

2. What was the prayer that was here answered? Not personal, but relative, for another.

3. When was this prayer answered-immediately?

II. As an instance of condescension.

III. As A display of power.

IV. As an emblem of His grace. (W. Jay.)

The centurions faith and humility

1. The care of this centurion for his servant was commendable.

2. A beautiful instance of the conquest over prejudice. When prejudice shall be universally overcome, Turks and Hindoos will build Christian temples, and bigots of every sect will unite in seeking the Saviours mercy for the wretched of our race.

3. An example of great humility. His situation was calculated to foster pride.

4. The power of grace to overcome all the obstacles of rank and condition.

5. His faith. (W. H. Lewis.)

The worth of humility

Look

at the tops of the mountains. They represent pride. Nothing grows there. See how bare and barren they are! And then look at the quiet, low-lying valleys. They represent humility. And see how beautiful they are in their greenness and fertility! The highest branches of the vine or tree represent pride. You find no fruit on them. The low branches represent humility. These you will find bending down with the load of rich, ripe fruit that hangs upon them. A farmer went with his son into the wheat field to see if it was ready for the harvest. See, father, said the boy, how straight those stems hold up their heads! They must be the best ones. Those that hang down their heads, as if they were ashamed, cannot be good for much, Im sure. The farmer plucked a stalk of each kind, and said, Look here, foolish child. This stalk that stood up so straight is light-headed, and almost good for nothing; while this that hung its head so modestly is full of the most beautiful grain. (R. Newton, D. D.)

The greatness of faith

Christ knew all the man had gone through to arrive at faith. Faith is a hard work: and Jesus knows it. A man who is not a real Christian sometimes shows a trust which might well put to shame the truest child of God.

I. What composed the greatness of his faith?

1. With few advantages the centurion had gone far in advance of the age.

2. Seizing the first opportunity with personal exertion, and on a loving purpose, he came to Christ.

3. Arrived in His presence, he was earnest, simple, devout.

4. At Christs favour to him his faith rose higher, and his heart went lower.

II. How did that faith come? By the ways you cannot see-a grace-a creation. What makes faith grow larger?

1. Look into the constitution of faith. First, it is a clear understanding of the truth; secondly, it is a converting of the abstract truth into a thing real in the mind; thirdly, it is an appropriation, a making your own the truth understood. To increase faith these three points must he cultivated.

1. Keep pure the affections; avoid sin. Faith grows by its own actings.

2. He who would enlarge faith must feed upon promises.

3. To have found Christ as a Saviour gives faith its best impulse.

4. The measurement of everything to a Christian is the falling and rising of his faith. (J. Vaughan, M. A.)

It is evident that our religious attainments may not be equal to our opportunities of spiritual growth, and that we may be surpassed in moral excellence by those who have not enjoyed our mercies.

I. Our advantages as the professed disciples of Christ. In Judah is God known; His Name is great in Israel. Our advantages may be considered as great.

1. In our birth and education.

2. That we have the inspired volume in our own language.

3. The ordinances of the Lord are with us.

4. That we enjoy religious liberty.

II. Consider the attainments in the ways of God. What do we more than others?

1. Encouragement. If we have a little faith, it is a great mercy.

2. Reproof. Have we not loitered in the ways of God?

3. Instruction. Learn to do better. (T. Wood.)

A blessed wonder

What was there about the centurions faith so remarkable that Christ wondered at it?

I. That there was such faith found in such a person. Did not expect to find it in a Gentile-a Roman-a soldier, etc. The most astonishing and acceptable faith may be exercised by the most unlikely persons.

II. The subject of the centurions confidence-his servant struck with the palsy. His was a faith which took an impossibility into its hand and threw it aside, etc. There is no sin too black for His blood to wash out the stain.

III. The realizing energy of this mans faith which led him to deal with the case in such a business-like way. So should we.

IV. He did not ask for a sign. Some want to feel strong convictions, extraordinary sensations, etc. We must accept the bare word of God in Christ Jesus as the basis of faith, for no other foundation is to be depended on for a moment.

V. His conviction that Christ could cure his servant at once. Usually, successful combat with disease requires time. Pardon, a present blessing-not the result of weeks of fasting, etc.

VI. His deep humility, which instead of weakening his faith only strengthened it. How often the sense of unworthiness keeps from Christ-I cannot believe, I am so great a sinner, etc. The simplicity of faith often makes it difficult. (C. H. Spurgeon.)

Marvellous faith

This faith was remarkable, because it was-

I. Great in itself. The centurion believed-

1. That Christ had absolute power over disease.

2. That He could heal his servant at a distance.

3. By His word.

II. Great as compared with that of the Jews. They were favoured with many aids to faith, while the centurion had many obstacles, etc.; yet the faith of the latter far transcended that of the former. In this we have-

1. Warning for privileged people.

2. Encouragement for those who labour under disadvantages.

III. Joined with great humility. Humility is both the fruit of faith and the companion of faith; an humble soul has a high esteem of Christ, and a low esteem of himself. The faith of the centurion was-

IV. Gloriously rewarded.

1. His servant was healed.

2. He himself was received as a citizen of the kingdom of heaven. (W. Jones.)

The soldier and his slave

The suppliants previous history. A centurion-a Gentile.

1. He was a good neighbour.

2. He was a kind master.

I. Look at the Centurions address to the Saviour.

1. His humility. What words for a proud Roman to address to a poor Jew.

2. His faith. It took its colour from his soldier-life.

II. The Saviours comment on the conduct of this noble-minded soldier, and reflection to which it leads.

1. He announces, in connection with this remarkable display of faith, the inbringing of the Gentile nations. The Roman soldier was the earnest-sheaf of u mighty harvest yet to he reaped in heathen lands, o. That in every profession and occupation of life a man may serve God. His military habits fed his faith.

3. Great faith is fostered in the midst of difficulties. (J. R. Macduff, D. D.)

.

The centurions servant

1. The value of faith.

2. The value of intercession.

3. The value of Christs intercession. (T. R. Stevenson.)

The true disposition required in communicants

I am not worthy. Personal humility, met, limited, and directed by personal faith. Many say of the Holy Communion that they are unworthy.

1. But this humility, if really what it ought to be, should lead us directly to the performance of this sacred duty. Our humility should take the form of that in our text. The communicant cant be worthy as far as real worthiness is concerned.

2. But it is at this point that our humility should he met, limited, and directed by our faith. The centurions sense of unworthiness did not turn him aside from duty, from beseeching our Lord to help him; it delicately gave greater force to his request.

3. Our humility, if sincere, will issue in our greater confidence in Gods mercy. (J. Puckle, M. A.)

Faith where not expected

On which side of the garden wall, children, would you expect to get the finest fruit-on the inside, where the gardener has carefully tended the fruit, or on the other side, where the seed has accidentally dropped and grown up by itself? On the inside, would not you say? And if you found on the other side more order and better fruit than inside, you would be very much astonished. So was Jesus when He found this heathen man with such a beautiful trust and character as He had not met with among His own people-the sons of Abraham.

Faith superior to circumstances

The temptations incident to a military life are neither few nor small. Camps are not churches. Barracks are often baleful. We may, therefore safely affirm that if a holy life can be lived there, it can be lived anywhere. God is able to make you stand, though your lot be cast in slippery places. The leaves of some plants may be plunged in water and taken out dry. They are so defended by a fine, thick down all over their surface that water will lie in minature lakes in their hollows for hours, and leave no tinge of dampness. By Gods grace the plant of piety may be surrounded by evil influences and yet preserved from their power. (T. R. Stevenson.)

A soldiers faith

One day when Napoleon

I. was reviewing his troops in Paris, he let fall the reins of his horse upon the animals neck, when the proud charger galloped away. Before the rider could recover the bridle, a common soldier ran out from the ranks, caught the reins, stopped the horse, and placed the bridle again in the hands of the Emperor. Much obliged to you, captain, said Napoleon. The man immediately believed the chief and said, Of what regiment, sir? Napoleon, delighted with his quick perception and manly trust in his word, replied, Of my guards, and rode away, As soon as the Emperor left the soldier laid down his gun, saying, He may take it who will, and started for the Company of Staff Officers … and so the soldier came duly to his post as Captain of Napoleons Guard. (Sibbs.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

CHAPTER 26

THE SOWER

Mat 13:1-23; Mar 4:1-25; & Luk 8:4-18. Mark: “And again He began to teach by the sea; and a great multitude were gathered unto Him, so that, entering into a ship, He sat in the sea. The whole multitude was at the sea on the land. And He was teaching them many things in parables. And He said unto them in His teaching, Hear ye! Behold, a sower went out to sow, and it came to pass while he was sowing, some fell by the wayside, and the fowls of the air came and devoured it; and others fell among the rocks, where it had not much earth, and immediately it sprang up, because it had no depth of earth; the sun having risen, it was scorched, and because it had no root, it withered away. And other seed fell among thorns, and the thorns sprang up and choked it out, and it brought forth no fruit; and others fell in good ground, and springing up brought forth fruit, and produced, some thirty, some sixty, and some a hundred fold. And He said unto them, Let the one having ears to hear, hear.”

Mat 8:10 : “And His disciples coming said to Him, Wherefore do You speak to them in parables? And He responding, said to them, Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given. For whosoever has, to him shall be given, and he shall have more abundantly; but whosoever hath not, from him shall be taken even that which he hath.” How clearly do we see this law of spiritual thrift universally demonstrated in the kingdom of God! The great preachers are not those favored with brilliant precocity in the outset. Adam Clarke, who became the greatest linguist and theologian of his day, is said to have been proverbial for his juvenile stupidity. The brightest saints did not all receive a Pauline conversion nor a Pentecostal sanctification; but utilizing the germ of grace and spark of fire, they have moved on from the tinkling rill to the swelling river, from the potato-hill to the towering mountain. If you do not cultivate the grace given and utilize it for God, it will be taken from you, and given to others who will magnify the Donor. “Therefore I speak to them in parables, because seeing, they see not; hearing, they hear not; neither do they understand;” i.e., they see with their physical eyes and hear with their mortal ears, while their spiritual senses are locked tight in the death of sin. “The prophecy of Isaiah is fulfilled unto them, saying, By hearing, ye shall hear, and may not understand; seeing, ye shall see, and may not perceive.” You observe here the contingent tense of these verbs revelatory of grace, which is freely administered by the Holy Spirit to all who will receive it, as He is ever present to open the blind eyes and unstop the deaf ears, soften the stony heart, and quicken the dead spirit into life, thus giving blessed spiritual availability to all who will reciprocate His merciful intervention.

“For the heart of this people has waxed gross, and they hear heavily with their ears, and they have closed their eyes, lest they may see with their eyes, hear with their ears, understand with their heart, and turn, and I shall heal them.” (Isa 6:9.)

Where E.V. here says “be converted,” the reading is simply “may turn unto Me,” denoting their own spontaneous action, receptive of Divine mercy and spiritual overtures. “Happy are your eyes, because they see; and your ears, because they hear. For I say unto you, That many prophets and righteous men desired to see those things which you see, and saw them not; and to hear those things which you hear, and heard them not.” All the prophets, from the days of Abel through the lapse of four thousand years, had hoped and longed to see Jesus come on the earth, but died without the sight. So the saints of the Christian ages have lived and died, longing to see Jesus return in His glory. Shall our faith waver because He tarrieth? God forbid! Mar 4:14 : “The sower soweth the word. Those who are by the wayside, when the word is sown, and when they may hear it, immediately Satan comes, and takes away the word which was sown in their hearts.

And likewise those who were sown upon the rocks are they who, when they may hear the word, immediately with joy receive it. And they have no root in themselves, but are temporary; then tribulation or persecution arising on account of the word, immediately they are offended. And the others, who were sown among the thorns, are they who, hearing the word, and the cares of this age and the deceitfulness of riches and desires concerning remaining things come in, choke out the word, and it becomes unfruitful. And those which were sown in good ground are they who hear the word, and receive it, and bring forth, some thirty, some sixty, and some a hundred fold.” Here, in this notable, beautiful, and exceedingly lucid Parable of the Sower, we have four different sowings — the wayside, the stony ground, the thorny ground, and the good ground. You observe the final failure on the part of all the sowings except the good ground. The wayside sowing was all caught away by the fowls of the air, which emblematize demons. Consequently there were no results whatever in their case. O, what a large proportion of popular audiences belongs to this class! The precious truth on which they are dependent for salvation is snatched up by their guardian demons and carried away, the Word going in at one ear and out at the other, leaving them utterly empty and blank; so they get nothing, thus living and dying under the blaze of gospel day, but in practical heathenism, only hastening to a more dreadful damnation than if they had lived and died in Central Africa. The second sowing is among the rocks, where soil is scarce, and the underlying strata near the surface. It is a well-known fact in agriculture that this sort of land warms early under the vernal sun, germinating quickly, giving farmers the first grass in spring and the first vegetables; yet it is the first to wilt under the scorching summer sun, and to feel the heavy tread of an autumnal drought. What is needed to make this land all right? Blow up the rocks, break them to pieces, using the workable for edifices, fences, and roads, burning the fragments into lime to enrich the ground, thus transforming these almost worthless stony hills into fertile fields and blooming gardens. The stony ground here is the superficial convert, who, as Jesus says, “immediately receives the Word with joy;” i.e., is converted easily and quickly, characteristic of the great, sweeping revivals, in which hundreds and thousands are counted, and after a year we scarcely find a corporal’s guard. The trouble is, they are not “rooted and grounded in love.” (Eph 3:18.) Hence, when tribulation or persecution rises, they are offended; i.e., they fall away. If the work could move on steadfastly, not giving them time to backslide, till the dynamite of the Holy Ghost blows out and breaks up all the stony strata in the deep interior of the heart, thus sanctifying them wholly and transforming them into “good ground,” they would stand all right. The third sowing is in the thorny ground, which is much better and more hopeful than the stony ground. Thorns indicate rich soil, yet they are awfully obnoxious to the crop, and exceedingly difficult to get rid of, surviving every other indigenous bramble, and even making their appearance after the land has been cultivated a hundred years. We need the long, sharp mattock of entire sanctification to dig them out by the roots, then burn them into ashes, and sow it on the fields to enrich the soil, thus developing it into good ground. Jesus tells us that these thorns are the cares of the world, and the deceitfulness of riches, and desires appertaining to other things; i.e., things other than the kingdom of God. The thorny ground here gets a much better and deeper work of grace than the stony ground, and is apt to get the victory over the seductive temptations to carnal pleasure and worldly amusement incident to the youth, and go on into the sterner responsibilities of middle life, to find accumulating riches, multiplication of worldly business, social and official aggrandizement, preponderant over the citadel of grace in his heart, ultimately getting the door open wide enough for Satan, with a cohort of carnal and worldly imps, to come in, quench the fire of spiritual devotion, and freeze him into a beautiful iceberg, reflecting the splendor of the polar sun, which shines six months without setting, concentrating the admiration of the whole Church, so they elect him a member of the General Conference, promoting him to honors and emoluments, making him a ruling elder; and, finally, preaching him a glorious funeral sermon, while he is with Dives in hell. The digging necessary to take out all the thorn roots is quite a painful ordeal, while the consuming fire of the Holy Ghost, in His sanctifying Pentecost, by the mere mention, brings stampede into a popular Church, filled up with these thorny-ground backsliders. The fourth sowing is on the good ground. Of course you already know what this good ground is. It is the heart which the Holy Ghost has made good, as none are good by nature. In the Divine estimation, pursuant to the great plan of salvation, the ground is not good till all the rocks and thorns are sanctified out. You see ample provisions are made in the economy of gospel grace to make all the ground good; i.e., sanctify every heart. How can you make the hard, dry, wayside land good? Throw the fence of God’s gracious providence around it, and keep stock from treading on it. The vernal showers will soften it, the freezes loosen it up, till it becomes alluvial. Cast fertilization on it, take out all of the rocks, and grub up all of the thorns; let the plow go down deep, and the harrow do thorough work, and before you are aware, you have good ground. You see in the progress of this parable that, out of the four sowings, only one proves a success. The wayside does not so much as receive the seed till it is devoured by the demons. The stony ground germinates quickly, but utterly withers speedily, terminating in total failure; while the thorny ground not only germinates, but grows up and produces fruit; but Luke says it does not bring it to perfection; i.e., it either rots on the stalk, or after it is gathered, as unripe fruit will not keep. Hence you see that the only hope for the first three sowings is to turn all of the land into good ground — i.e., get all hearts sanctified wholly — then every sowing will be a success. You here see the wonderful growth in grace peculiar to sanctified people; as in case of the good ground some produce thirty-fold — i.e., at the end of life had thirty times as much religion as when they were converted; others, sixty; and others, a hundred — i.e., winding up with a hundred times the quantum of regenerating grace. O what an incentive to everybody to come into the good ground — i.e., to get sanctified wholly!

“And He said to them, Whether does the light come, that it may be placed under a bushel or under a bed? is it not that it may be placed on a candlestick? for there is nothing hidden which may not be revealed; nor was there anything secret, but that it may come into the light. If any one has ears to hear, let him hear. And He said to them, See what you hear. With what measure you measure, it shall be measured unto you, and shall be added to those who hear. For whosoever may have, shall be given unto him; whosoever has not, it shall be taken from him whatsoever he hath.”

Thus our Lord winds up this beautiful, lucid, and instructive Parable of the Sower with a few pertinent practical remarks. If you would not put your light under a bushel, you must become good ground, and appreciate the wonderful possibilities of accumulation here specified, one gaining thirty, another sixty, and another a hundred fold. His trite maxim about hearing, He also subjoins. To the unspiritual it sounds insignificant, as the multitude were then hearing His voice; yet it is only the spiritually quickened ear that can hear the voice of God that wakes the dead, physical ears only hearing the voice of the man who can not save. We receive the Man Christ, while the God Christ saves us. He also here very pertinently repeats His wonderful law of spiritual thrift. That if we faithfully utilize the gifts and graces He gives us, He will increase them indefinitely; while if we are lazy and unappreciative, He will take them away altogether, giving us a place with the “unprofitable servant.”

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Mat 8:10. Ἐθαύμασε, wondered) Faith and unbelief were both the objects of Christ’s wonder; see Mar 6:6. Our Lord praises His friends warmly, where there is an opportunity for so doing. See ch. Mat 11:7, Mat 15:28, Mat 25:35, Mat 26:10; Luk 7:44; Luk 21:3.—ἐν τῷ Ἰσραὴλ, in Israel) sc. the people of Israel. Neither the centurion nor the woman of Canaan were of Israel; but with regard to the latter, our Lord may seem to have given a higher testimony, because she came openly from the coasts of the Gentiles, whereas the former had dwelt in Israel: and the centurion himself anticipated that objection (id occupavit), when he declared himself to be unworthy, and interposed the elders of the Jews between himself and our Lord.—τοσαύτην, so great) especially as the centurion had had much less intercourse with our Lord [than His brethren according to the flesh]. His faith was an example and earnest of the faith by which the Gentiles would surpass the Jews.—πίστιν, faith) From this first mention of faith in the New Testament, we may gather that faith (as well as unbelief) is in both the understanding and the will, being the result of deliberation and free choice.[363] See the concordances on the word πειθω.[364] Of all the virtues evinced by those who came to the Lord, He is wont to praise faith alone. See ch. Mat 15:28; Luk 7:50.[365]—ΟὐΔῈ—ΕὒΡΟΝ, I have not found) though I have come to seek it.

[363] Deliberation being the province of the Understanding; Free Choice, the offspring of the Will.—(I. B.)

[364] πείθω, to persuade, etc., the verb from which πίστις, faith is derived.—(I. B.)

[365] In proportion to the greatness of humility, is the greatness of faith.—See Mat 8:8, and Luk 17:5-10.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_8:10. Οὐδὲ ἐν τ. Ἰσρ.] not even among Israelites, the people of God, who are in possession of τὰς περὶ ἐμοῦ μαρτυρίας τῶν γραφῶν (Euth. Zigabenus). So the centurion was not a proselyte of righteousness; comp. Mat_8:11 f., where Jews and Gentiles are contrasted with each other. And yet in him faith and humility were found inseparably united as by nature they ought to be, and that more than in the case of the ordinary native Jew. With this unfavourable testimony against Israel, comp. the history of the woman of Canaan, Mat_15:22 ff.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 8:10 . In Mat 8:13 we are told that Jesus did not disappoint the centurion’s expectation. But the interest of the cure is eclipsed for the evangelist by the interest of the Healer’s admiration, certainly a remarkable instance of a noteworthy characteristic of Jesus: His delight in signal manifestations of faith . Faith, His great watchword, as it was St. Paul’s. This value set on faith was not a mere idiosyncrasy, but the result of insight into its nobleness and spiritual virtue. καὶ εἶπε : Christ did not conceal His admiration; or His sadness when He reflected that such faith as this Gentile had shown was a rare thing in Israel . Ἀμὴν : He speaks solemnly, not without emotion. παρʼ οὐδενὶ : this is more significant than the reading of T. R., assimilated to Luk 7:9 . The οὐδὲ implies that Israel was the home of faith, and conveys the meaning not even there. But παρʼ οὐδενὶ means not even in a single instance, and implies that faith in notable degree is at a discount among the elect people. Such a sentiment at so early a period is noteworthy as showing how far Jesus was from cherishing extravagant hopes of setting up a theocratic kingdom of righteousness and godliness in Israel.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 10. I have not found so great faith, no, not in Israel.] That is, I have not found so great an instance of confidence and faith in my power, even among the Jews, as this Roman, a Gentile, has shown himself to possess.

From Lu 7:5, where it is said of this centurion, "he loved our nation, and has built us a synagogue," we may infer that this man was like the centurion mentioned Ac 10:1; a devout Gentile, a proselyte of the gate, one who believed in the God of Israel, without conforming to the Jewish ritual or receiving circumcision. Though the military life is one of the most improper nurses for the Christian religion, yet in all nations there have been found several instances of genuine humility, and faith in God, even in soldiers; and perhaps never more, in the British military, than at present, A. D. 1831.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(10) He marvelled.—The fact is stated in both records, and is not without significance in its bearing on the reality of our Lord’s human consciousness. Facts came to Him, in that true humanity, as to other men, unlooked-for, and as with a novelty that caused surprise.

I have not found so great faith, no, not in Israel.—The nature of the faith we have already seen. Israelites who sought our Lord’s healing work, craved for presence, or touch, even if it were only the hem of the garment; sometimes, as in the case of the blind, and dumb, and deaf, for yet more material signs. Here was one who believed in the power of the word of the Christ, and asked for nothing more.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And I say unto you, that many shall come from the east and west,.... On occasion of the faith of the centurion, who was a Gentile, our Lord makes a short digression, concerning the call of the Gentiles; and suggests, that what was seen in that man now, would be fulfilled in great numbers of them in a little time: that many of them from the several parts of the world, from the rising of the sun to the setting of it, from the four points of the heaven, east, west, north, and south, as in Luk 13:29 and from the four corners of the earth, should come and believe in him;

and sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven: signifying, that as the Gospel would be preached in a short time to all nations, many among them would believe in him, as Abraham, and the rest of the patriarchs did; and so would partake of the same blessings of grace with them; such as, adoption, justification, pardon of sin, and the like; for "they which be of faith, are blessed with faithful Abraham", Gal 3:9 now, under the Gospel dispensation, though Gentiles; and shall enjoy with him the same eternal glory and happiness he does, in the other world. Which shows, that the faith of Old and New Testament saints, Jews and Gentiles, is the same; their blessings the same, and so their eternal happiness; they have the same God and Father, the same Mediator and Redeemer, are actuated and influenced by the same Spirit, partake of the same grace, and shall share the same glory. The allusion is to sitting, or rather lying along, which was the posture of the ancients at meals, and is here expressed, at a table, at a meal, or feast: and under the metaphor of a feast or plentiful table to set down to, are represented the blessings of the Gospel, and the joys of heaven; which are not restrained to any particular nation, or set of people; not to the Jews, to the exclusion of the Gentiles. Our Lord here, goes directly contrary to the notions and practices of the Jews, who thought it a crime to sit down at table, and eat with the Gentiles; see Act 11:3 and yet Gentiles shall sit at table and eat with the principal men, the heads of their nation, in the kingdom of heaven, and they themselves at the same time shut out.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.

Ver. 10. He marvelled, and said, &c.] What can be so great a marvel as that Christ marvelleth? So he wondered at his own work in Nathanael, Joh 1:47, and at his own love to miserable mankind, when he calls himself "Wonderful, Counsellor," &c., Isa 9:6. He wondereth not, as the disciples did, at the magnificence of the temple; he was not a whit taken with all the beauty and bravery of the world set before him by the devil, as it were in a landscape; but at the centurion’s faith he much marvelled, it being a work of his own almighty power, which he puts not forth but for great purposes, Eph 1:19. Where is easy to observe in the original a sixfold gradation.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

When Jesus heard it, he marveled - He wondered at it, or he deemed it remarkable.

I have not found so great faith - The word “faith,” here, means “confidence” or belief that Christ had power to heal his servant. It does not of “necessity” imply that he had saving faith; though, from the connection and the spirit manifested, it seems probable that he had. If this was so, then he was the first Gentile convert to Christianity, and was a very early illustration of what was more clearly revealed afterward - that the pagan were to be brought to the knowledge of the truth.

Not in Israel - Israel was a name given to “Jacob” Gen 32:28-29, because, as a prince, he had power with God; because he persevered in wrestling with the angel that met him, and obtained the blessing. The name is derived from two Hebrew words signifying “Prince” and “God.” He was one of the patriarchs, a progenitor of the Jewish nation; and the names “Israel and Israelites” were given to them, as the name Romans to the Roman people was in honor of Romulus, and the name “American” to this continent from “Americus Vespuccius.” The name Israel was given to the whole nation until the time of Jeroboam, when only the ten tribes that revolted received the name, probably because they were a majority of the nation. After the captivity of Babylon it was given to all the Jews indiscriminately. See Mat 10:6; Act 7:42; Heb 8:8; Mar 15:32. It here means, “I have not found such an instance of “confidence” among the Jews.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Christ here compares the faith of the centurion with that of the people in general, and not with that of his blessed mother and the apostles, whose faith was beyond a doubt much greater. (Menochius) --- The Greek says, "neither in Israel." --- Jesus hearing this, marvelled. That is, by his outward carriage, says St. Augustine seemed to admire: but knowing all things, he could not properly admire any thing. --- I have not found so great faith in Israel. This need not be understood of every one, but of those whom he had cured. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

10. No, not in Israel — The entire chosen people of God is now thus signally surpassed in faith in its own Messiah by this poor incoming Gentile! How striking a commentary upon the apostle’s words, Rom_9:31-32 : “Israel hath not attained to righteousness. Wherefore? Because they sought it not by faith.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

When (Revised Version, add when) Jesus heard it, he marvelled. Contrast "and he marvelled because of their unbelief". (Mar_6:6) We read in Joh_2:24, Joh_2:25, "But Jesus did not trust himself unto them, for that he knew all men, and because he needed not that any one should bear witness concerning man; for he himself knew what was in man." Yet here our Lord marvels at the character of the centurion. How can we reconcile these two statements? As yet not fully, for the question takes us to the centre of our Lord"s personality. But we must remember:

(1) That Augustine"s solution Christ did not so much actually wonder, as commend to us that which was worthy of our admiration an unreality into parts of our Lord"s conduct, as though he did some things for show and the effect which they would have on others, instead of all his actions having their deepest root in his own nature, being the truthful exponents of his own inmost being" (Trench).

(2) That St. John was referring, as it seems, to persons with whom our Lord was brought into contact, while here the centurion is probably absent (vide supra). Our Lord"s powers of perception (eginwsken , John) have here had no opportunity of action.

(3) That, in any case, even our Lord"s mental powers did not act in any unnatural method. In his grasping the true character of each man"s mind, the same processes (however rapid in his case) must have taken place as take place in men generally, and among these processes is wonder at some fresh trait.

(4) That unless we are prepared to accept a subtle A polhnarianism, we must suppose that Christ came to know human hearts by his human rather than by his Divine powers. This, of course, will not exclude his receiving special communications in the Holy Spirit, by whose agency we may suppose that he saw" Nathanael. (Joh_1:48) and said to them that followed. The multitudes (ver. 1). Verily I say unto you, I have not found so great faith, no, not in Israel. So also the Revised Version (similarly Luke), but Revised Version margin and Westcott and Hort read, "With no man in Israel have I found so great faith," in which there is more distinct reference to the individuals whom he had actually met. A Gentile surpassed them all. Notice that the centurion is put above the apostles; and rightly, especially if even Peter had not as yet thought of the cure of his mother-in-law (ver. 14, note). Yet the centurion was not called to apostleship. Found. "Quae-rens, cum veni" (Bengel).

A faith that caused surprise.

"That upon which the Son of God fastened. as worthy of admiration was not the centurion"s benevolence, nor his perseverance, but his faith. And so speaks the whole New Testament, giving a special dignity to faith." Our Lord found something unusual in this man"s faith, which he contrasts with the faith he had already observed. Evidently this man had risen above the common ides or" faith, as a sort of magical influence, which required some personal touch, or the working of some charm, to the idea of a delegated power, depending only on the will of him who possessed it. The centurion"s expectation of instant obedience to his lightest command enabled him to believe that Christ had a similar power and authority in relation to disease. Consider the requirement of faith.

I THE PRIMARY DEMAND OF THE CHRISTIAN RELIGION IS FAITH. Illustration in our Lord"s demand from all those whom he healed. This is sometimes very evident; it is always present, though needing to be searched out. The first demand of Christianity may seem to be love; it is only love because love carries and enshrines faith.

II THE LIFE AND DEATH OF THE LORD JESUS ARE NOW THE OBJECTS OF FAITH. Just as the word of Jesus was for the centurion. He believed the word Jesus had spoken, and acted on the belief. The life and death of Jesus

(1) reveal God, and ask me to believe that he is Love;

(2) reveal me, and ask me to believe that I am a sinner;

(3) reveal the glory and grace of Jesus as God"s Son and my Saviour.

III CONVERSION IS FAITH IN THE WORD OF GOD, WHICH JESUS IS. The strength and happiness of Christian life come from believing and obeying the word which the living Jesus speaks. "God has given to us eternal life, and this life is in his Son.

IV FAITH IS A REAL AND PRACTICAL POWER IN COMMON HUMAN CONDUCT. "We trust our senses; and that though they often deceive us. We trust men; a battle must often be risked on the intelligence of a spy. A merchant commits his ships, with all his fortunes on board, to a hired captain, whose temptations are enormous. Without this principle society could not hold together for a day. It would be a mere sand-heap. Such, too, is religious faith; we trust on probabilities; and this though probabilities are often against us.

V FAITH IS THE LINK GOD HAS APPOINTED TO ATTACH US TO HIMSELF FOR SALVATION AND STRENGTH. F.W. Robertson says, "Faith is that which, when probabilities are equal, ventures on God"s side, and on the side of right; on the guarantee of a something within which makes the thing seem to be true because it is loved. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I have not found so great faith, no, not in Israel - For the centurion was not an Israelite.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The astonishment of Jesus;

v. 10. When Jesus heard it, He marveled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.

v. 11. 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;

v. 12. but the children of the Kingdom shall be cast out into outer darkness; there shall be weeping and gnashing of teeth.

Any evidence of implicit, trusting faith always affected Jesus very deeply, Mat 15:28. He was here filled with great surprise and wonder. Not even in Israel, where such faith, such remarkable trust in His power, ought to be the rule, Rom 3:2; Rom 9:5, had He found such belief. This extraordinary situation causes Him to utter a prophecy concerning the conversion of the Gentiles, which reflected in a very uncomplimentary way upon His own countrymen. In the form of a parable He represents the kingdom of God as a great festival, or feast, where the riches of God’s mercy would be dispensed with a full hand. The heathen centurion represents, as it were, the first-fruits of the great multitudes whom the Lord would call from all kindreds, and tongues, and peoples, and nations, to recline at His tables and partake of His gifts, with the patriarchs, the fathers of the faithful of all times. In the meantime, the children of the Kingdom, the sons of those to whom the promises were made, the Jews that were depending upon their earthly relationship to the fathers without their faith, would lose their heritage, because they will not accept Jesus as their Savior. Outer darkness instead of the light of heaven, weeping in a repentance that came too late, gnashing the teeth in impotent rage, that would be their lot. That is, to this day, the expectancy of all unbelievers.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

10. When Jesus heard it he marvelled. There are two cases in the Lord's history where he is said to have marvelled; here and in Mark 6:6. In one case he marvels at the faith of a Gentile; in the other at the unbelief of the Jews. I have not found so great faith, no, not in Israel. The greatness of his faith is shown in his lofty conception of the power and dignity of Christ. This great faith was found, not in Israel, but in a Gentile. In one case beside, that of the Syrophoenician woman (Matt. 15:28), also a Gentile, the Lord commends the greatness of faith.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

10. And Jesus hearing, marvelled, and said to those who followed, Verily I say to you, With no one did I find such faith in Israel.]—πίστιν] “Faith” here is “confidence,” “trust,” “assurance,” that Christ could, if He would, heal with a word.

(L)

10. παρʼ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραήλ] So B a k q S2 (“not even in any one of the house of Israel have I found aught like this faith,” Burk). The variant οὐδὲ ἐν τῷ Ἰσραἡλ τοσαύτην πίστιν, א C al S1 (“not even aught like this faith have I found in the house of Israel,” Burk), may be due to assimilation to Lk.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.