LUKE VII.5.
Amongst the many Passages in the Gospel concerning those miraculous cures, which were wrought by our Saviour, this of the Centurion’s servant is upon several accounts one of the most remarkable.
We have it recorded in two several Evangelists, by St. Matthew, Chap. 8. and here by St. Luke. The first of these studying brevity and conciseness in the relation of it, doth thereupon omit several circumstances specified by the other; whence there ariseth some seeming inconsistency betwixt them. From which the Pagans and Manichees of old, took advantage in their Objections against the truth of the Gospel.
The chief circumstance wherein the difference lies, is concerning the persons who came unto Christ. In St. Matthew ‘tis said, that the Centurion himself came, beseeching of Christ, vers. 6. and answering of him, v. 8. And in this place ‘tis said, that the Centurion first sent the elders to him, v. 3. and after his friends, v. 6. And part of their message is, Neither thought I my self worthy to come unto thee, v. 7.
Several things are answered to this Objection by those who write concerning the Harmony of the Evangelists. The most common Solution is, That what is done by a man’s Proxy or messenger, may be ascribed to a mans self, Apostolus cujusque est & quisque, He that receiveth me receiveth him that sent me.1 Christ is said to have preached peace to the Ephesians, Ephes. 2.17. and repentance to the old World, 1 Pet. 3.19. which he did not in his own Person, but by his Messengers.
Others conceive, That the Centurion first sent the Elders of the Iews, whose commission was only to beseech cure for his servant: And when upon their request our Saviour was pleased to come towards his house, then he sends some other friends to deprecate that trouble, and to let him know, that he was not so presumptuous as to expect or desire any such favour from him: but when notwithstanding this message, our Saviour still kept on his way towards his house, then at last the Centurion himself comes out, and tells him, That he is altogether unworthy to have so great a Guest come under his roof.
This being very suitable to all the circumstances of the story recorded by both Evangelists, doth sufficiently reconcile the seeming difficulty about it.
So that the Text is part of that message which was sent to our Saviour in behalf of the Centurions servant. For the better understanding of the Words, and the Story to which they refer, it may be proper to premise something concerning these four particulars.
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The person sending,
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The message or errand.
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The messengers employed,
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Their success, or the issue of this message.
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The person sending, is here described by various circumstances; His Calling, Religion, those special Virtues for which he was eminent.
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His Calling or Profession. A certain Centurion, v. 2. A military Officer, one of those Captains who were quartered up and down the several parts of Iudea, to prevent any commotions or seditions amongst the Iews, whilst they were under the Roman Government; And ‘tis likely that his Garrison or head quarters were at Capernaum, the place where this Miracle was wrought.
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For his Religion, he was neither Iew nor Christian but a Heathen; acknowledging no other principles but what the light of Nature might lead a man unto; whereby men are obliged to renounce Idols, to worship only the one true God, to observe the rules of justice and charity, dealing so with others as they desire to be dealt with themselves. Which rules are particularly enumerated under seven heads, styled by the Rabbins, the seven precepts of Noah. And the observance of these was then counted sufficient to entitle a man a Proselyte; of which there were two kinds amongst the Jews called by them, proselytes of the Covenant and of the Gate.
Those were called proselytes of the Covenant, who took upon them the sign of it, namely circumcision, and did submit themselves to all the Iewish Rites injoyned by Moses. And all such of what Nation soever, who were thus fully converted to that Religion, were afterwards counted as native Iews, and admitted to the same common priviledges, and to worship with them, both in the times of the Tabernacle and of the Temple. Such was Vriah, &c.