And when he had entered into Capharnaum, there came to him a centurion, beseeching him,

“Spiritually interpreted, the Gentiles are the sick in this world, and afflicted with the diseases of sin, all their limbs being altogether unnerved, and unfit for their duties of standing and walking. The sacrament of their salvation is fulfilled in this centurion’s servant, of whom it is sufficiently declared that he was the head of the Gentiles that should believe. What sort of head this is, the song of Moses in Deuteronomy teaches, He set the bounds of the people according to the number of the Angels. (Deut. 32:8.)”

“For Capharnaum, which is interpreted, The town of fatness, or, The field of consolation, signifies the Church, which was gathered out of the Gentiles, which is replenished with spiritual fatness, according to that, That my soul may be filled with marrow and fatness, (Ps. 63:5.) and under the troubles of the world is comforted concerning heavenly things, according to that, Thy consolations hare rejoiced my soul. (Ps. 94:19.) Hence it is said, When he had entered into Capharnaum the centurion came to him.”

“Or, in the centurion are figured those of the Gentiles who first believed, and were perfect in virtue. For a centurion is one who commands a hundred soldiers; and a hundred is a perfect number. Rightly, therefore, the centurion prays for his servant, because the first-fruits of the Gentiles prayed to God for the salvation of the whole Gentile world.”

“"Now when he had entered Capernaum." Here the power of Christ is shown from a distance. And first the devotion of the centurion together with his faith is set forth; second, his humility, at the words "And the centurion answering," etc. Concerning the first there are two points: first the devotion of the centurion is set forth; second, the kindness of Christ is shown. And concerning the first there are three things. First the place is stated; second the prayer is described, at "Lord, my servant lies at home paralyzed"; third, the granting of the request is stated, at "And Jesus said to him." The place first, "when he had entered Capernaum," which is interpreted "village of fatness," namely the village of the Gentiles, which overflowed with the fatness of devotion. Psalm 62:6: "let my soul be filled as with marrow and fatness." Then, "he approached." But here a question can be raised, because Luke states that he sent priests. Augustine says that he did not come in person, but that it is said he came because the whole matter is referred to his intention: for he does the thing by whose authority it is done. Chrysostom explains otherwise, for he says that this man was set over a hundred soldiers, and therefore was a commander. Hence the Jews, wishing to flatter him in order to secure his good will, said to him: "Lord, we will go, and we will obtain this for you." Then, in order to satisfy them, he allowed them to go; but afterward he himself followed them. This miracle differs from the first in three respects. For the first was done for a Jew, the second for a Gentile; by which it is given to be understood that Christ came not only for the Jews, but for the Gentiles. Likewise, in the first case the Jew approached in person, but this man did not. And this is because the Lord has mercy on some through their own devotion, on others through the intercession of others. Likewise this centurion can be understood as some Angel presiding there for the salvation of the Gentiles, or as the firstfruits of the Gentiles. Likewise the former was a leper, in whom uncleanness rests. But the paralyzed are those who cannot move their limbs. Lepers are the intemperate, and the paralyzed are the incontinent. And there are the paralyzed, who sin out of weakness; and the lepers, who sin out of settled malice. By the centurion the mind can be understood. Ephesians 4:23: "be renewed in the spirit of your mind." And he says, "Lord, my boy," that is, my servant. And in this the kindness of the centurion is shown, because he prays thus for his servant: hence he does what is said in Ecclesiasticus 33:31: "if you have a faithful servant, let him be to you as your own soul." And this servant is said to be the lower part of the soul. He says therefore that he lies down and is grievously tormented; and he speaks out of affection, because when someone loves another, he reckons a small sickness to be very great. The lower part of the soul, therefore, lies down when it cannot raise itself up, Galatians 5:17: "the flesh lusts against the spirit"; and it is tormented. Wanton men rejoice: for they are glad when they have done evil, and rejoice in the worst of things. But these are tormented, because although they sin out of weakness, when they have fallen, they grieve. And thus they are tormented by grief. "And Jesus said to him: I will come and heal him"; that is, "I will not merely speak." Hence note that no one would dare ask as much as the Lord would give. He says "I will come, and I will heal him," because the presence of Christ is the cause of salvation. But it should be noted that he was unwilling to go to the ruler's son, yet went to the servant; which would be against many who are unwilling to visit any but the great, against that saying of Ecclesiasticus 4:7: "make yourself affable to the congregation of the poor." There follows, "And the centurion answering." The kindness of the centurion together with his faith has been set forth; now his humility together with his faith is touched upon. First, then, his humility and faith are set forth; second, the kindness of Christ, at "And Jesus hearing, marveled." Concerning the first he does three things. First he confesses his own unworthiness, at "but only say the word"; second, the power of Christ; then he introduces a comparison, at "for I too am a man set under authority." The Lord had offered himself as kind. But because this man was a Gentile, he reckoned himself unworthy, saying, "Lord, I am not worthy," etc. So too Peter said, Luke 5:8: "depart from me, for I am a sinful man." And Augustine says that by confessing himself unworthy, he made himself worthy. And as this man says, so also we ought to say: "I am not worthy that you should enter into my body." Then the faith of the centurion confessing the power of Christ is touched upon: "only say the word, and my boy shall be healed"; because, as is found in Wisdom 16:12, "it was not herb, nor plaster, that healed them, but your word, O Lord." And in Psalm 106:20: "he sent his word, and healed them." Then he introduces a comparison, and proves from the lesser case. And he describes first the order of rank; second the authority, and he says, "for I too am a man set under authority," etc. And the order is touched upon: for some are superiors in such a way that they have no one above them; some are superiors in such a way that they nevertheless have someone above them; some, again, are inferiors who have no one beneath them; some, then, are in the middle; and this man was of this sort, for he was under a tribune, but had soldiers under himself. For he had under himself certain men of whom he was the governor; and these were soldiers; hence he says, "and I say to one: go, and he goes; and to another: come, and he comes," in which obedience is commended to us. Hebrews 13:17: "obey your leaders, and be subject to them." Likewise he had other servants to whom he administered food. Ecclesiasticus 33:25: "fodder, and a whip, and a burden for an ass; bread, and correction, and work for a servant." "And to my servant: do this, and he does it." Hence he wishes to argue from the lesser case: for if I, who am set under authority, can do these things, how much more can the Lord of lords do, etc. But it should be noted that rational creatures are free, and are like soldiers; Job 25:3: "is there any numbering of his soldiers?" And therefore he is called the Lord of hosts. But the irrational creature has a servile subjection, because it does not have the faculty of free will. He wishes, then, to say: since nature obeys you, say to nature, and it obeys you, because your word is full of judgment. It should be observed that this twofold dominion is found in the soul: for the soul presides over the body, while reason presides over the irascible and the concupiscible. The first is a dominative power, because the body is moved at the command of the soul; the second rules over the others by a kind of imperative and dominative power, or royal power: hence these have something of their own movement. And these are, as it were, soldiers; James 4:1: "whence come wars and quarrels among you? Is it not from the desires that war in your members?" 1 Peter 2:11: "we exhort you to abstain from carnal desires, which war against the soul." We ought, therefore, to say to this one, "go," that is, to evil habits; and "come," namely, to good habits; and to this servant, "do this." Hence we ought to apply the body to work, so that just as we presented our members to serve uncleanness and iniquity unto iniquity, so now we should present our members to serve justice unto sanctification, as is found in Romans 6:19. "And Jesus hearing, marveled," etc. Here the kindness of Christ is touched upon. But what is meant by saying "he marveled"? Because wonder does not fall in God; for it arises only from ignorance of a cause, which cannot exist in God. Likewise, it is an apprehension of the greatness of an effect, which arises from the imagination and mental image of some great effect, and thus it can fall even in Christ: hence "he marveled," that is, he reckoned it a great thing, and this he showed to the crowds following. And he commended him, hence he said to those following him: "I have not found so great faith in Israel." But what of this? Was there not greater faith in Abraham, Isaac, and Jacob? It must be said, yes indeed; but what is said here is to be understood with reference to that time. But then there is a question concerning the apostles, and Martha, and Mary. And it must be said that this man was of greater faith, because he had seen no preceding sign, unlike those who had seen miracles. Likewise, Peter came at the word of Andrew, Andrew at the word of John. Likewise, in the word of Martha there was something of doubt, for she said: "Lord, if you had been here, my brother would not have died"; as though, being absent, he could not have helped. But in the word of this man there was no doubt at all. Chrysostom explains it otherwise. For "great" and "small" are sometimes said not absolutely, but by comparison, just as many are said to be in a house, few in a theater. Hence "I have not found so great faith in Israel," namely, by comparison with that Gentile. Deuteronomy 28:43: "the stranger who dwells with you in the land shall rise above you, and shall be higher." "But I say to you." On this occasion he treats of the comparison between the Jews and the Gentiles; and first of the calling of the Gentiles; second of the reprobation of the Jews. "I say that many shall come from the east and the west," etc. And this is said by way of comparison, because "many are called, but few are chosen"; below, 20:16. "From the east and the west," so that by this the whole world is to be understood. Or, "from the east," in the time of prosperity; and "the west," namely in the time of adversity. Or, "from the east," in the time of youth; and "the west," in the time of old age. "And shall sit down at table." This reclining is the abundance of spiritual things, namely in contemplation. Luke 22:29: "behold, I appoint to you a kingdom, that you may eat and drink at my table in my kingdom." And Isaiah 65:13: "behold, my servants shall eat, and you shall be hungry; behold, my servants shall drink, and you shall be thirsty," etc. But why "with Abraham, Isaac, and Jacob"? Because the Gentiles are justified by faith, just as the Jews, as is found in Romans 4:12 and Genesis 12. Likewise, to these the promise was made, since "in your seed all nations shall be blessed," Genesis 15:18. Therefore these shall recline with their fathers. There follows: "but the children of the kingdom shall be cast out into the outer darkness." Here he shows the reprobation of the Jews, and describes the punishment of loss, because they will lose good things and incur evil things. He says "children of the kingdom," because God reigned among them; Psalm 75:2: "God is known in Judea, his name is great in Israel." Likewise they were servants of the figures of the Law. Likewise a promise was made to them, as is found in Romans 4:13. "They shall be cast out into the outer darkness." And this is the punishment of loss. Consequently he enumerates the evils which they will incur, because those who first, as regards the intellect, incurred interior darkness, will afterward be cast out into the outer darkness, because then they will be totally estranged from God, who is the true light. And this is what is said in Tobit 4:11: "almsgiving delivers from all sin and from death, and will not allow souls to go into darkness." Likewise, as regards the affections, "there shall be weeping." Weeping announces sorrow; Isaiah 65:14: "behold, my servants shall rejoice, and you shall be confounded." Likewise, suffering in the body is shown, for there shall be "gnashing of teeth": for they will have bodies in the resurrection; Proverbs 19:29: "judgments are prepared for scorners, and hammers, and iron": which judgments of sorrow pertain to the concupiscible appetite, the gnashing to the irascible appetite. Or, according to Jerome, both pertain to bodily punishment, because the resurrection will not be only in the soul, but in the body: for there will be both great heat and great cold; Job 24:19: "they shall pass from the waters of snow to excessive heat." The kindness of God is shown, when he says, "And Jesus said to the centurion: go, and as you have believed, so be it done to you." But the effect follows: "and the boy was healed," because his word is full of power, Ecclesiastes 8:4.”

“We have here an account of Christ's curing the centurion's servant of a palsy. This was done at Capernaum, where Christ now dwelt, Mat 4:13. Christ went about doing good, and came home to do good too; every place he came to was the better for him. The persons Christ had now to do with were, 1. A centurion; he was a supplicant, a Gentile, a Roman, an officer of the army; probably commander-in-chief of that part of the Roman army which was quartered at Capernaum, and kept garrison there. (1.) Though he was a soldier (and a little piety commonly goes a great way with men of that profession), yet he was a godly man; he was eminently so. Note, God has his remnant among all sorts of people. No man's calling or place in the world will be an excuse for his unbelief and impiety; none shall say in the great day, I had been religious, if I had not been a soldier; for such there are among the ransomed of the Lord. And sometimes where grace conquers the unlikely, it is more than a conqueror; this soldier that was good, was very good. (2.) Though he was a Roman soldier, and his very dwelling among the Jews was a badge of their subjection to the Roman yoke, yet Christ, who was King of the Jews, favoured him; and therein has taught us to do good to our enemies, and not needlessly to interest ourselves in national enmities. (3.) Though he was a Gentile, yet Christ countenanced him. It is true, he went not to any of the Gentile towns (it was the land of Canaan that was Immanuel's land, Isa 8:8), yet he received addresses from Gentiles; now good old Simeon's word began to be fulfilled, that he should be a light to lighten the Gentiles, as well as the glory of his people Israel. Matthew, in annexing this cure to that of the leper, who was a Jew, intimates this; the leprous Jews Christ touched and cured, for he preached personally to them; but the paralytic Gentiles he cured at a distance; for to them he did not go in person, but sent his word and healed them; yet in them he was more magnified. 2. The centurion's servant; he was the patient. In this also it appears, that there is no respect of persons with God; for in Christ Jesus, as there is neither circumcision nor uncircumcision, so there is neither bond nor free. He is as ready to heal the poorest servant, as the richest master; for himself took upon him the form of a servant, to show his regard to the meanest. Now in the story of the cure of this servant, we may observe an intercourse or interchanging of graces, very remarkable between Christ and the centurion. See here, I. The grace of the centurion working towards Christ. Can any good thing come out of a Roman soldier? any thing tolerable, much less any thing laudable? Come and see, and you will find abundance of good coming out of this centurion that was eminent and exemplary. Observe, 1. His affectionate address to Jesus Christ, which speaks, (1.) A pious regard to our great Master, as one able and willing to succour and relieve poor petitioners. He came to him beseeching him, not as Naaman the Syrian (a centurion too) came to Elisha, demanding a cure, taking state, and standing upon points of honour; but with cap in hand as a humble suitor. By this it seems that he saw more in Christ than appeared at first view; saw that which commanded respect, though to those who looked no further, his visage was marred more than any man's. The officers of the army, being comptrollers of the town, no doubt made a great figure, yet he lays by the thoughts of his post of honour, when he addresses himself to Christ, and comes beseeching him. Note, the greatest of men must turn beggars, when they have to do with Christ. He owns Christ's sovereignty, in calling him Lord, and referring the case to him, and to his will, and wisdom, by a modest remonstrance, without any formal and express petition. He knew he had to do with a wise and gracious Physician, to whom the opening of the malady was equivalent to the most earnest request. A humble confession of our spiritual wants and diseases shall not fail of an answer of peace. Pour out thy complaint, and mercy shall be poured out. (2.) A charitable regard to his poor servant. We read of many that came to Christ for their children, but this is the only instance of one that came to him for a servant: Lord, my servant lieth at home sick. Note, it is the duty of masters to concern themselves for their servants, when they are in affliction. The palsy disabled the servant for his work, and made him as troublesome and tedious as any distemper could, yet he did not turn him away when he was sick (as that Amalekite did his servants, Sa1 30:13), did not send him to his friends, not let him lie by neglected, but sought out the best relief he could for him; the servant could not have done more for the master, than the master did here for the servant. The centurion's servants were very dutiful to him (Mat 8:9), and here we see what made them so; he was very kind to them, and that made them the more cheerfully obedient to him. As we must not despise the cause of our servants, when they contend with us (Job 31:13, Job 31:15), so we must not despise their case when God contends with them; for we are made in the same mould, by the same hand, and stand upon the same level with them before God, and must not set them with the dogs of our flock. The centurion applies not to witches or wizards for his servant, but to Christ. The palsy is a disease in which the physician's skill commonly fails; it was therefore a great evidence of his faith in the power of Christ, to come to him for a cure, which was above the power of natural means to effect. Observe, How pathetically he represents his servant's case as very sad; he is sick of the palsy, a disease which commonly makes the patient senseless of pain, but this person was grievously tormented; being young, nature was strong to struggle with the stroke, which made it painful. (It was not paralysis simplex, but scorbutica). We should thus concern ourselves for the souls of our children, and servants, that are spiritually sick of the palsy, the dead-palsy, the dumb palsy; senseless of spiritual evils, inactive in that which is spiritually good, and bring them to the means of healing and health. 2. Observe his great humility and self-abasement. After Christ had intimated his readiness to come and heal his servants (Mat 8:7), he expressed himself with the more humbleness of mind. Note, Humble souls are made more humble, by Christ's gracious condescensions to them. Observe what was the language of his humility; Lord, I am not worthy that thou shouldest come under my roof (Mat 8:8), which speaks mean thought of himself, and high thoughts of our Lord Jesus. He does not say, "My servant is not worthy that thou shouldest come into his chamber, because it is in the garret;" But I am not worthy that thou shouldest come into my house. The centurion was a great man, yet he owned his unworthiness before God. Note, Humility very well becomes persons of quality. Christ now made but a mean figure in the world, yet the centurion, looking upon him as a prophet, yea, more than a prophet, paid him this respect. Note, We should have a value and veneration for what we see of God, even in those who, in outward condition, are every way our inferiors. The centurion came to Christ with a petition, and therefore expressed himself thus humbly. Note, In all our approaches to Christ, and to God through Christ, it becomes us to abase ourselves, and to lie low in the sense of our own unworthiness, as mean creatures and as vile sinners, to do any thing for God, to receive any good from him, or to have any thing to do with him. 3. Observe his great faith. The more humility the more faith; the more diffident we are of ourselves, the stronger will be our confidence in Jesus Christ. He had an assurance of faith not only that Christ could cure his servant, but, (1.) That he could cure him at a distance. There needed not any physical contact, as in natural operations, nor any application to the part affected; but the cure, he believed, might be wrought, without bringing the physician and patient together. We read afterwards of those, who brought the man sick of the palsy to Christ, through much difficulty, and set him before him; and Christ commended their faith for a working faith. This centurion did not bring his man sick of the palsy, and Christ commended his faith for a trusting faith: true faith is accepted of Christ, though variously appearing: Christ puts the best construction upon the different methods of religion that people take, and thereby has taught us to do so too. This centurion believed, and it is undoubtedly true, that the power of Christ knows no limits, and therefore nearness and distance are alike to him. Distance of place cannot obstruct either the knowing or working of him that fills all places. Am I a God at hand, says the Lord, and not a God afar off? Jer 23:23. (2.) That he could cure him with a word, not send him a medicine, much less a charm; but speak the word only, and I do not question but my servant shall be healed. Herein he owns him to have a divine power, an authority to command all the creatures and powers of nature, which enables him to do whatsoever he pleases in the kingdom of nature; as at first he raised that kingdom by an almighty word, when he said, Let there be light. With men, saying and doing are two things; but not so with Christ, who is therefore the Arm of the Lord, because he is the eternal Word. His saying, Be ye warmed and filled (Jam 2:16), and healed, warms, and fills and heals. The centurion's faith in the power of Christ he here illustrates by the dominion he had, as a centurion, over his soldiers, as a master over his servants; he says to one, Go, and he goes, etc. They were all at his beck and command, so as that he could by them execute things at a distance; his word was a law to them - dictum factum; well-disciplined soldiers know that the commands of their officers are not to be disputed, but obeyed. Thus could Christ speak, and it is done; such a power had he over all bodily diseases. The centurion had this command over his soldiers, though he was himself a man under authority; not a commander-in-chief, but a subaltern officer; much more had Christ this power, who is the supreme and sovereign Lord of all. The centurion's servants were very obsequious, would go and come at every the least intimation of their master's mind. Now, [1.] Such servants we all should be to God: we must go and come at his bidding, according to the directions of his word, and the disposals of his providence; run where he sends us, return when he remands us, and do what he appoints. What saith my Lord unto his servant? When his will crosses our own, his must take place, and our own be set aside. [2.] Such servants bodily diseases are to Christ. They seize us when he sends them; they leave us when he calls them back; they have that effect upon us, upon our bodies, upon our souls, that he orders. It is a matter of comfort to all that belong to Christ, for whose good his power is exerted and engaged, that every disease has his commission, executes his command, is under his control, and is made to serve the intentions of his grace. They need not fear sickness, nor what it can do, who see it in the hand of so good a Friend. II. Here is the grace of Christ appearing towards this centurion; for to the gracious he will show himself gracious. 1. He complies with his address at the first word. He did but tell him his servant's case, and was going on to beg a cure, when Christ prevented him, with this good word, and comfortable word, I will come and heal him (Mat 8:7); not I will come and see him - that had evinced him a kind Saviour; but, I will come and heal him - that shows him a mighty, an almighty Saviour; it was a great word, but no more than he could make good; for he has healing under his wings; his coming is healing. They who wrought miracles by a derived power, did not speak thus positively, as Christ did, who wrought them by his own power, as one that had authority. When a minister is sent for to a sick friend, he can but say, I will come and pray for him; but Christ says, I will come and heal him: it is well that Christ can do more for us than our ministers can. The centurion desired he would heal his servant; he says, I will come and heal him; thus expressing more favour than he did either ask or think of. Note, Christ often outdoes the expectations of poor supplicants. See an instance of Christ's humility, that he would make a visit to a poor soldier. He would not go down to see a nobleman's sick child, who insisted upon his coming down (Joh 4:47-49), but he proffers to go down to see a sick servant; thus does he regard the low estate of his people, and give more abundant honour to that part which lacked. Christ's humility, in being willing to come, gave an example to him, and occasioned his humility, in owning himself unworthy to have him come. Note, Christ's gracious condescensions to us, should make us the more humble and self-abasing before him. 2. He commends his faith, and takes occasion from it to speak a kind word of the poor Gentiles, Mat 8:10-12. See what great things a strong but self-denying faith can obtain from Jesus Christ, even of general and public concern. (1.) As to the centurion himself; he not only approved him and accepted him (that honour have all true believers), but he admired him and applauded him: that honour great believers have, as Job; there is none like unto him in the earth. [1.] Christ admired him, not for his greatness, but for his graces. When Jesus heard it, he marvelled; not as if it were to him new and surprising, he knew the centurion's faith, for he wrought it; but it was great and excellent, rare and uncommon, and Christ spoke of it as wonderful, to teach us what to admire; not worldly pomp and decorations, but the beauty of holiness, and the ornaments which are in the sight of God of great price. Note, The wonders of grace should affect us more than the wonders of nature or providence, and spiritual attainments more than any achievements in this world. Of those that are rich in faith, not of those that are rich in gold and silver, we should say that they have gotten all this glory, Gen 30:1. But whatever there is admirable in the faith of any, it must redound to the glory of Christ, who will shortly be himself admired in all them that believe, as having done in and for them marvellous things. [2.] He applauded him in what he said to them that followed. All believers shall be, in the other world, but some believers are, in this world, confessed and acknowledged by Christ before men, in his eminent appearances for them and with them. Verily, I have not found so great faith, no, not in Israel. Now this speaks, First, Honour to the centurion; who, though not a son of Abraham's loins, was an heir of Abraham's faith, and Christ found it so. Note, The thing that Christ seeks is faith, and wherever it is, he finds it, though but as a grain of mustard-seed. He had not found so great faith, all things considered, and in proportion to the means; as the poor widow is said to cast in more than they all, Luk 21:3. Though the centurion was a Gentile, yet he was thus commended. Note, We must be so far from grudging, that we must be forward, to give those their due praise, that are not within our denomination or pale. Secondly, It speaks shame to Israel, to whom pertained the adoption, the glory, the covenants, and all the assistances and encouragements of faith. Note, When the Son of man comes, he finds little faith, and, therefore, he finds so little fruit. Note, the attainments of some, who have had but little helps for their souls, will aggravate the sin and ruin of many, that have had great plenty of the means of grace, and have not made a good improvement of them. Christ said this to those that followed him, if by any means he might provoke them to a holy emulation, as Paul speaks, Rom 11:14. They were Abraham's seed; in jealousy for that honour, let them not suffer themselves to be outstripped by a Gentile, especially in that grace for which Abraham was eminent. (2.) As to others. Christ takes occasion from hence to make a comparison between Jews and Gentiles, and tells them two things, which could not but be very surprising to them who had been taught that salvation was of the Jews. [1.] That a great many of the Gentiles should be saved, Mat 8:11. The faith of the centurion was but a specimen of the conversion of the Gentiles, and a preface to their adoption into the church. This was a topic our Lord Jesus touched often upon; he speaks it with assurance; I say unto you, "I that know all men;" and he could not say any thing more pleasing to himself, or more displeasing to the Jews; an intimation of this kind enraged the Nazarenes against him, Luk 4:27. Christ gives us here an idea, First, of the persons that shall be saved; many from the east and the west: he had said (Mat 7:14), Few there be that find the way of life; and yet here many shall come. Few at one time, and in one place; yet, when they come altogether, they will be a great many. We now see but here and there one brought to grace; but we shall shortly see the Captain of our salvation bringing many sons to glory, Heb 2:10. He will come with ten thousands of his saints (Jde 1:14), with such a company as no man can number (Rev 7:9); with nations of them that are saved, Rev 21:24. They shall come from the east and from the west; places far distant from each other; and yet they shall all meet at the right hand of Christ, the Centre of their unity. Note, God has his remnant in all places; from the rising of the sun, to the going down of the same, Mal 1:11. The elect will be gathered from the four winds, Mat 24:31. They are sown in the earth, some scattered in every corner of the field. The Gentile world lay from east to west, and they are especially meant here; though they were strangers to the covenant of promise now, and had been long, yet who knows what hidden ones God had among them then? As in Elijah's time in Israel (Kg1 19:14), soon after which they flocked into the church in great multitudes, Isa 60:3, Isa 60:4. Note, When we come to heaven, as we shall miss a great many there, that we thought had been going thither, so we shall meet a great many there, that we did not expect. Secondly, Christ gives us an idea of the salvation itself. They shall come, shall come together, shall come together to Christ, Th2 2:1. 1. They shall be admitted into the kingdom of grace on earth, into the covenant of grace made with Abraham, Isaac, and Jacob; they shall be blessed with faithful Abraham, whose blessing comes upon the Gentiles, Gal 3:14. This makes Zaccheus a son of Abraham, Luk 19:9. 2. They shall be admitted into the kingdom of glory in heaven. They shall come cheerfully, flying as doves to their windows; they shall sit down to rest from their labours, as having done their day's work; sitting denotes continuance: while we stand, we are going; where we sit, we mean to stay; heaven is a remaining rest, it is a continuing city; they shall sit down, as upon a throne (Rev 3:21); as at a table; that is the metaphor here; they shall sit down to be feasted; which denotes both fulness of communication, and freedom and familiarity of communion, Luk 22:30. They shall sit down with Abraham. They who in this world were ever so far distant from each other in time, place, or outward condition, shall all meet together in heaven; ancients and moderns, Jews and Gentiles, rich and poor. The rich man in hell sees Abraham, but Lazarus sits down with him, leaning on his breast. Note, Holy society is a part of the felicity of heaven; and they on whom the ends of the world are come, and who are most obscure, shall share in glory with the renowned patriarchs. [2.] That a great many of the Jews should perish, Mat 8:12. Observe, First, A strange sentence passed; The children of the kingdom shall be cast out; the Jews that persist in unbelief, though they were by birth children of the kingdom, yet shall be cut off from being members of the visible church: the kingdom of God, of which they boasted that they were the children, shall be taken from them, and they shall become not a people, not obtaining mercy, Rom 11:20; Rom 9:31. In the great day it will not avail men to have been children of the kingdom, either as Jews or as Christians; for men will then be judged, not by what they were called, but by what they were. If children indeed, then heirs; but many are children in profession, in the family, but not of it, that will come short of the inheritance. Being born of professing parents denominates us children of the kingdom; but if we rest in that, and have nothing else to show for heaven but that, we shall be cast out. Secondly, A strange punishment for the workers of iniquity described; They shall be cast into outer darkness, the darkness of those that are without, of the Gentiles that were out of the church; into that the Jews were cast, and into worse; they were blinded, and hardened, and filled with terrors, as the apostle shows, Rom 11:8-10. A people so unchurched and given up to spiritual judgments, are in utter darkness already: but it looks further, to the state of damned sinners in hell, to which the other is a dismal preface. They shall be cast out from God, and all true comfort, and cast into darkness. In hell there is fire, but no light; it is utter darkness; darkness in extremity; the highest degree of darkness, without any remainder, or mixture, or hope, of light; not the least gleam or glimpse of it; it is darkness that results from their being shut out of heaven, the land of light; they who are without, are in the regions of darkness; yet that is not the worst of it, there shall be weeping and gnashing of teeth. 1. In hell there will be great grief, floods of tears shed to no purpose; anguish of spirit preying eternally upon the vitals, in the sense of the wrath of God, is the torment of the damned. 2. Great indignation: damned sinners will gnash their teeth for spite and vexation, full of the fury of the Lord; seeing with envy the happiness of others, and reflecting with horror upon the former possibility of their own being happy, which is now past. 3. He cures his servant. He not only commends his application to him, but grants him that for which he applied, which was a real answer, Mat 8:13. Observe, (1.) What Christ said to him: he said that which made the cure as great a favour to him as it was to his servant, and much greater; As thou hast believed, so be it done to thee. The servant got a cure of his disease, but the master got the confirmation and approbation of his faith. Note, Christ often gives encouraging answers to his praying people, when they are interceding for others. It is kindness to us, to be heard for others. God turned the captivity of Job, when he prayed for his friends, Job 42:10. It was a great honour which Christ put upon this centurion, when he gave him a blank, as it were; Be it done as thou believest. What could he have more? Yet what was said to him is said to us all, Believe, and ye shall receive; only believe. See here the power of Christ, and the power of faith. As Christ can do what he will, so an active believer may have what he will from Christ; the oil of grace multiplies, and stays not till the vessels of faith fail. (2.) What was the effect of this saying: the prayer of faith was a prevailing prayer, it ever was so, and ever will be so; it appears, by the suddenness of the cure, that it was miraculous: and by its coincidence with Christ's saying, that the miracle was his; he spake, and it was done; and this was a proof of his omnipotence, that he has a long arm. It is the observation of a learned physician, that the diseases Christ cured were chiefly such as were the most difficult to be cured by any natural means, and particularly the palsy. Omnis paralysis, praesertim vetusta, aut incurabilis est, aut difficilis curatu, etiam pueris: atque soleo ego dicere, morbos omnes qui Christo curandi fuerunt propositi, difficillimos sua matura curatu esse - Every kind of palsy, especially of long continuance, is either incurable, or is found to yield with the utmost difficulty to medical skill, even in young subjects; so that I have frequently remarked, that all the diseases which were referred to Christ for cure appear to have been of the most obstinate and hopeless kind. Mercurialis De Morbis Puerorum, lib. 2. cap. 5.”

“And when Jesus was entered into Capernaum,.... Was returned from his journey through Galilee, to the place where he before dwelt, and is called his own city, Mat 9:1 there came unto him a centurion, a Roman officer, , "a commander of an hundred men", as the Hebrew Gospel by Munster reads it: though the number of men under a "centurion" was more, according to some accounts. "A band (it is said (g)) made two centuries, each of which consisted of an hundred and twenty eight soldiers; for a doubled century made a band, whose governor was called an ordinary "centurion".'' Such an one was Cornelius, a centurion of a band, Act 10:1. The other person that was healed was a Jew. The next instance of Christ's power and goodness is the servant of a Gentile; he came to do good both to Jews and Gentiles; beseeching him, not in person, but by his messengers; see Luk 7:3 and the Jews (h) say, , "that a man's messenger is as himself". (g) Alex. ab Alex. Genial. Dier. l. 6. c. 13. (h) T. Bab. Beracot, fol. 34. 2.”

“A centurion. The same who (Luke vii. 3,) is said to have sent messengers to our Saviour. But there is no contradiction: for what a man does by his servants, or friends, he is many times said to do himself. He came not in person out of humanity, but by his message shewed an extraordinary faith. (Witham) — The centurion shews a much stronger faith in the power of Christ, than those who let down the sick man through the roof, because he thought the word of Christ alone sufficient to raise the deceased. And our Saviour, to reward his confidence, not only grants his petition, as he does on other occasions, but promises to go with him to his house to heal his servant. St. Chrysostom, hom. xxvii. The centurion was a Gentile, an officer in the Roman army. According to St. Luke he did not come to him in person, but sent messengers to him, who desired him to come down and heal his servant, whereas he seems here not to wish him to come: “Lord, I am not worthy,” &c. These difficulties may be easily removed. A person is said to appear before the judge, when his council appears for him; so he may be said to have come to Jesus, when he sent his messengers. Or it may be that he first sent his messengers, and afterwards went himself. As to the second difficulty, it may be said the messengers added that of their own accord, as appears from the text of St. Luke. (Menochius) — St. Augustine is of opinion that he did not go himself in person, for he thought himself unworthy, but that he sent first the ancients of the Jews, and then his friends, which last were to address Jesus in his name and with his words. ( lib. ii de cons. Evang. chap. xx.) Thus we see that the request of the two sons of Zebedee was made by themselves to Jesus Christ, according to St. Mark; (x. 35,) and by the mouth of their mother, according to St. Matthew, xx. 20.”