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, <031401>
Leviticus 14:1, etc.
Offer the gift— This gift was two living, clean birds, some cedar wood, with scarlet and hyssop, <031404>
Leviticus 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, <031410>
Leviticus 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, <031421>
Leviticus 14:21, 22. See the notes on Leviticus 14.
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 “<400413>
Matthew 4:13”.
A centurion— ekatontarcov. A Roman military officer who had the command of one hundred men.
Verse 6. Lord— Rather, Sir, for so the word kurie should always be translated when a Roman is the speaker.
Lieth at home— beblhtai, 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 “<400424>
Matthew 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.— egw eloqwn qerapeusw auton, 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, <400813>
Matthew 8:13. There is much beauty in this passage.
Verse 8. But speak the word only— Or instead of eipe logon read eipe logw, 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 (tw doulw mou) 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. katatageiv agamemnwn, legei moi, poreuou
prov ton acillea, kai apospason thn brishida, poreuomai.
ercou, ercomai. “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.
otan o qeov eiph toiv futoiv anqein, anqei. otan eiph blastanein, blastanei. otan ekferein ton karpon, ekferei. otan pepainein, pepainei. otan palin apoballein, kai fullorroein, kai auta eiv auta suneiloumena ef∆ hsuciav menein, kai anapauesqai, menei kai anapauetai. “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.
Verse 10. I have not found so great faith, no, not in Israel.— That is, I