Saint John Chrysostom, Bishop and Doctor of the Church

Intercessions, as in the Protestant translation. If men's intercessions to God in favour of others, are no injury to Christ, as our mediator, how can it be any injury to Christ for the Angels and saints in heaven to pray or intercede to God for us? (Witham) --- St. Augustine writes thus on this verse: By supplications are meant what are said before the consecration. By prayers, are what are said in and after the consecration and communion, at mass, including the Pater Noster [the Our Father]; which St. Jerome also says, our Lord taught his apostles to recite at the daily sacrifice of his body. (lib. iii. cont. Pelag. chap. 5) By intercessions, what are said after the communion: and by thanksgivings, what both the priest and people give to God for so great a mystery then offered and received. (ep. 50. ad Paulin.) See St. John Chrysostom on this place.

For kings, who were then heathens, this being in Nero's time. (Witham) --- Upon the happiness of the king generally depends that of his subjects. We pray for the emperors, says Tertullian, that God would grant them a long life, a secure throne, and a safe family, brave armies, a faithful council, and a just people. In fine, that he would grant them peace, and whatever else they could wish, either for themselves or their empire. (Apologet. cap. 30.)

All men to be saved. They contradict this, and other places of the Scripture, as well as the tradition and doctrine of the Catholic Church, who teach that God willeth only the salvation of the predestinated, of the elect, and as they say, of the first-begotten only: and that he died only for them, and not for all mankind. But if it is the will of God that all and every one be saved, and no one resists, or can frustrate the will of the Almighty, whence comes it that every one is not saved? To understand and reconcile divers places in the holy Scriptures, we must needs distinguish in God a will that is absolute and effectual, accompanied with special graces and assistances, and with the gift of final perseverance, by which, through his pure mercy, he decreed to save the elect, without any prejudice to their free will and liberty; and a will, which by the order of Providence, is conditional, and this not a metaphorical and improper will only, but a true and proper will, by which he hath prepared and offered graces and means to all men, whereby they may work their salvation; and if they are not saved, it is by their own fault, by their not corresponding with the graces offered, it is because they resist the Holy Ghost. (Acts vii. 51.) If in this we meet with difficulties, which we cannot comprehend, the words of St. Paul, (Romans ix. 20.) O man, who art thou, who repliest against God? may be sufficient to make us work our salvation with fear and trembling. (Witham)

One mediator of God and men, the man Christ Jesus: who gave himself a redemption for all. Take all these words together, and we may easily understand in what sense the apostle calls our Saviour Christ, the one or only mediator; that is, he is the only mediator, who at the same time is our Redeemer; the only mediator who could mediate betwixt God, the person offended by sin, and men the offenders; the only mediator who reconciled God to mankind by his incarnation and death, by the infinite price of his blood, by his own merits, independently of the merits of any other. All Catholics allow that the dignity and office of mediator in this sense belongs only to our Redeemer, Jesus Christ, the Son of God, made man to save us. The sense then of this place is, that as there is but one God, who created all, so there is but one mediator, who redeemed all. But yet the name of mediator is not so appropriated to Christ, but that in an inferior and different sense the Angels and saints in heaven, and even men on earth, who pray to God for the salvation of others, may be called mediators, intercessors, or advocates; and we may apply ourselves to them to pray, intercede, and mediate for us, without any injury to Christ, since we acknowledge that all their intercession and mediation is always grounded on the merits of Christ, our Redeemer. The same word for mediator, in the Greek as well as in the Latin, is given to Moses, God's servant. (Galatians iii. 19.) See also Deuteronomy v. 5. The words of our Saviour himself, (Matthew xxiii.) taken according to the letter, contains an express prohibition of being called masters, or fathers; and this reason is given, because all men have one Father in heaven, and because Christians have one master, Christ. Yet no one can justly pretend from thence, that in a different sense, a man may not be called father or master, without any injury to God, or to Christ. (Witham) --- Christ is the one and only mediator of redemption; who gave himself, as the apostle writes, a redemption for all. He is also the only mediator, who stands in need of no other to recommend his petitions to the Father. But this is not against our seeking the prayers and intercessions, as well of the faithful upon earth, as of the saints and Angels in heaven, for obtaining mercy, grace, and salvation, through Jesus Christ. As St. Paul himself often desired the help of the prayers of the faithful, without any injury to the mediatorship of Jesus Christ. (Challoner) --- If there be other mediators among the Angels and saints, they are only so in subordination to the first [to Christ], who by themselves have no right to mediation or favours, and who cannot demand them but through the merits of him [of Christ] who is our only essential mediator. (Estius, Menochius, &c.) Consult Judges iii. 9; 2 Esdras ix. 17; Acts vii. 35. --- A redemption for all. Not only for the predestinated, not only for the just, not only for the faithful, but for all Gentiles and infidels: and therefore he says again, (chap. iv. 10.) that Christ is the Saviour of all men, and especially of the faithful. See St. Augustine[1] and St. John Chrysostom.[2] (Witham)

See St. Augustine (lib. de Spi. et Lit. tom. x. chap. 33. p. 118) Vult Deus omnes homines salvos fieri....non sic tamen, ut eis adimat Liberum Arbitruim, quo vel bene, vel male utentes, justissime judicentur. Quod cum fit, infideles quidem contra voluntatem Dei faciunt, cum ejus Evangelio non credunt.

St. Chysostom (Greek: om. z. p. 277) Greek: kai o men Christos kai apethanen uper ellauon....[]s oun, phesin ouk episteusan, oti ouk ethelesan, to de autou moros egeneto.

How beautifully does St. Paul teach that modesty and chastity are the greatest ornaments of the female sex, not only in the sight of God and of Angels, but also of men, who although by their own neglect they have not always grace and courage sufficient to be virtuous themselves, cannot help admiring virtue wherever they see it in others. Even the pagan fully acknowledges the native attractions of virtue. Virtus per se placet: Virtue pleases with unborrowed charms.

1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; 2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. 3 For this is good and acceptable in the sight of God our Saviour; 4 Who will have all men to be saved, and to come unto the knowledge of the truth. 5 For there is one God, and one mediator between God and men, the man Christ Jesus; 6 Who gave himself a ransom for all, to be testified in due time. 7 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity. 8 I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.

Here is, I. A charge given to Christians to pray for all men in general, and particularly for all in authority. Timothy must take care that this be done. Paul does not send him any prescribed form of prayer, as we have reason to think he would if he had intended that ministers should be tied to that way of praying; but, in general, that they should make supplications, prayers, intercessions, and giving of thanks: supplications for the averting of evil, prayers for the obtaining of good, intercessions for others, and thanksgivings for mercies already received. Paul thought it enough to give them general heads; they, having the scripture to direct them in prayer and the Spirit of prayer poured out upon them, needed not any further directions. Observe, The design of the Christian religion is to promote prayer; and the disciples of Christ must be praying people. Pray always with all prayer, Eph. vi. 18 . There must be prayers for ourselves in the first place; this is implied here. We must also pray for all men, for the world of mankind in general, for particular persons who need or desire our prayers. See how far the Christian religion was from being a sect, when it taught men this diffusive charity, to pray, not only for those of their own way, but for all men. Pray for kings ( v. 2 ); though the kings at this time were heathens, enemies to Christianity, and persecutors of Christians, yet they must pray for them, because it is for the public good that there should be civil government, and proper persons entrusted with the administration of it, for whom therefore we ought to pray, yea, though we ourselves suffer under them. For kings, and all that are in authority, that is, inferior magistrates: we must pray for them, and we must give thanks for them, pray for their welfare and for the welfare of their kingdoms, and therefore must not plot against them, that in the peace thereof we may have peace, and give thanks for them and for the benefit we have under their government, that we may lead a quiet and peaceable life in all godliness and honesty. Here see what we must desire for kings, that God will so turn their hearts, and direct them and make use of them, that we under them may lead a quiet and peaceable life. He does not say, "that we may get preferments under them, grow rich, and be in honour and power under them;" no, the summit of the ambition of a good Christian is to lead a quiet and peaceable life, to get through the world unmolested in a low private station. We should desire that we and others may lead a peaceable life in all godliness and honesty, implying that we cannot expect to be kept quiet and peaceable unless we keep in all godliness and honesty. Let us mind our duty, and then we may expect to be taken under the protection both of God and the government. In all godliness and honesty. Here we have our duty as Christians summed up in two words: godliness, that is, the right worshipping of God; and honesty, that is, a good conduct towards all men. These two must go together; we are not truly honest if we are not godly, and do not render to God his due; and we are not truly godly if we are not honest, for God hates robbery for burnt-offering. Here we may observe, 1. Christians are to be men much given to prayer: they ought to abound herein, and should use themselves to prayers, supplications, &c. 2. In our prayers we are to have a generous concern for others as well as for ourselves; we are to pray for all men, and to give thanks for all men; and must not confine our prayers nor thanksgiving to our own persons or families. 3. Prayer consists of various parts, of supplications, intercessions, and thanksgivings; for we must pray for the mercies we want, as well as be thankful for mercies already received; and we are to deprecate the judgments which our own sins or the sins of others have deserved. 4. All men, yea, kings themselves, and those who are in authority, are to be prayed for. They want our prayers, for they have many difficulties to encounter, many snares to which their exalted stations expose them. 5. In praying for our governors, we take the most likely course to lead a peaceable and quiet life. The Jews at Babylon were commanded to seek the peace of the city whither the Lord had caused them to be carried captives, and to pray to the Lord for it; for in the peace thereof they should have peace, Jer. xxix. 7 . 6. If we would lead a peaceable and quiet life, we must live in all godliness and honesty; we must do our duty to God and man. He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile; let him eschew evil, and do good; let him seek peace, and pursue it, 1 Pet. iii. 10, 11 . Now the reason he gives for this is because this is good in the sight of God our Saviour; that is, the gospel of Christ requires this. That which is acceptable in the sight of God our Saviour we should do, and should abound in.

II. As a reason why we should in our prayers concern ourselves for all men, he shows God's love to mankind in general, v. 4 .

1. One reason why all men are to be prayed for is because there is one God, and that God bears a good will to all mankind. There is one God ( v. 5 ), and one only, there is no other, there can be no other, for there can be but one infinite. This one God will have all men to be saved; he desires not the death and destruction of any ( Ezek. xxxiii. 11 ), but the welfare and salvation of all. Not that he has decreed the salvation of all, for then all men would be saved; but he has a good will to the salvation of all, and none perish but by their own fault, Matt. xxiii. 37 . He will have all to be saved, and to come to the knowledge of the truth, to be saved in the way that he has appointed and not otherwise. It concerns us to get the knowledge of the truth, because that is the way to be saved; Christ is the way and the truth, and so he is the life.

2. There is one Mediator, and that mediator gave himself a ransom for all. As the mercy of God extends itself to all his works, so the mediation of Christ extends itself thus far to all the children of men that he paid a price sufficient for the salvation of all mankind; he brought mankind to stand upon new terms with God, so that they are not now under the law as a covenant of works, but as a rule of life. They are under grace; not under the covenant of innocence, but under a new covenant: He gave himself a ransom. Observe, The death of Christ was a ransom, a counter-price. We deserved to have died. Christ died for us, to save us from death and hell; he gave himself a ransom voluntarily, a ransom for all; so that all mankind are put in a better condition than that of devils. He died to work out a common salvation: in order hereunto, he put himself into the office of Mediator between God and man. A mediator supposes a controversy. Sin had made a quarrel between us and God; Jesus Christ is a Mediator who undertakes to make peace, to bring God and man together, in the nature of an umpire or arbitrator, a days-man who lays his hand upon u both, Job ix. 33 . He is a ransom that was to be testified in due time; that is, in the Old-Testament times, his sufferings and the glory that should follow were spoken of as things to be revealed in the last times, 1 Pet. i. 10, 11 . And they are accordingly revealed, Paul himself having been ordained a preacher and an apostle, to publish to the Gentiles the glad tidings of redemption and salvation by Jesus Christ. This doctrine of Christ's mediation Paul was entrusted to preach to every creature, Mark xvi. 15 . He was appointed to be a teacher of the Gentiles; besides his general call to the apostleship, he was commissioned particularly to preach to the Gentiles, in faith and truth, or faithfully and truly. Note, (1.) It is good and acceptable in the sight of God and our Saviour that we pray for kings and for all men, and also that we lead a peaceable and quiet life; and this is a very good reason why we should do the one as well as the other. (2.) God has a good will to the salvation of all; so that it is not so much the want of a will in God to save them as it is a want of will in themselves to be saved in God's way. Here our blessed Lord charges the fault: You will not come unto me that you may have life, John v. 40 . I would have gathered you, and you would not. (3.) Those who are saved must come to the knowledge of the truth, for this is God's appointed way to save sinners. Without knowledge the heart cannot be good; if we do not know the truth, we cannot be ruled by it. (4.) It is observable that the unity of God is asserted, and joined with the unity of the Mediator; and the church of Rome might as well maintain a plurality of gods as a plurality of mediators. (5.) He that is a Mediator in the New-Testament sense, gave himself a ransom. Vain then is the pretence of the Romanists that there is but one Mediator of satisfaction, but many of intercession; for, according to Paul, Christ's giving himself a ransom was a necessary part of the Mediator's office; and indeed this lays the foundation for his intercession. (6.) Paul was ordained a minister, to declare this to the Gentiles, that Christ is the one Mediator between God and men, who gave himself a ransom for all. This is the substance of which all ministers are to preach, to the end of the world; and Paul magnified his office, as he was the apostle of the Gentiles, Rom. xi. 13 . (7.) Ministers must preach the truth, what they apprehend to be so, and they must believe it themselves; they are, like our apostle, to preach in faith and verity, and they must also be faithful and trusty.

1Ti 2:1-15 . Public Worship. Direction as to Intercessions for All Men, since Christ Is a Ransom for All. The Duties of Men and Women Respectively in Respect to Public Prayer. Woman's Subjection; Her Sphere of Duty.

1. therefore-- taking up again the general subject of the Epistle in continuation ( 2Ti 2:1 ). "What I have therefore to say to thee by way of a charge ( 1Ti 1:3 , 18 ), is," &c.

that, first of all ... be made-- Alford takes it, "I exhort first of all to make." "First of all," doubtless, is to be connected with "I exhort"; what I begin with (for special reasons), is ... As the destruction of Jerusalem drew near, the Jews (including those at Ephesus) were seized with the dream of freedom from every yoke; and so virtually "'blasphemed" (compare 1Ti 1:20 ) God's name by "speaking evil of dignities" ( 1Ti 6:1 ; 2Pe 2:10 ; Jude 8). Hence Paul, in opposition, gives prominence to the injunction that prayer be made for all men, especially for magistrates and kings ( Tit 3:1-3 ) [Olshausen]. Some professing Christians looked down on all not Christians, as doomed to perdition; but Paul says all men are to be prayed for, as Christ died for all ( 1Ti 2:4-6 ).

supplications-- a term implying the suppliant's sense of need, and of his own insufficiency.

prayers-- implying devotion.

intercessions-- properly the coming near to God with childlike confidence, generally in behalf of another. The accumulation of terms implies prayer in its every form and aspect, according to all the relations implied in it.

2. For kings-- an effectual confutation of the adversaries who accused the Christians of disaffection to the ruling powers ( Ac 17:7 ; Ro 13:1-7 ).

all ... in authority-- literally, "in eminence"; in stations of eminence. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, "all ... in authority" are to be prayed for.

that we may lead-- that we may be blessed with such good government as to lead ... ; or rather, as Greek, "to pass" or "spend." The prayers of Christians for the government bring down from heaven peace and order in a state.

quiet-- not troubled from without.

peaceable-- "tranquil"; not troubled from within [Olshausen]. "He is peaceable (Greek) who makes no disturbance; he is quiet (Greek) who is himself free from disturbance" [Tittmann].

in all godliness-- "in all (possible ... requisite) piety" [Alford]. A distinct Greek word, 1Ti 2:10 , expresses "godliness."

honesty-- Greek, "gravity" ( Tit 2:2 , 7 ), "decorum," or propriety of conduct. As "piety" is in relation to God, "gravity" is propriety of behavior among men. In the Old Testament the Jews were commanded to pray for their heathen rulers ( Ezr 6:10 ; Jr 29:7 ). The Jews, by Augustus' order, offered a lamb daily for the Roman emperor, till near the destruction of Jerusalem. The Jewish Zealots, instigated by Eleazar, caused this custom to cease [Josephus, Wars of the Jews, 2.17], whence the war originated, according to Josephus.

3. this-- praying for all men.

in the sight of God-- not merely before men, as if it were their favor that we sought ( 2Co 8:21 ).

our Saviour-- a title appropriate to the matter in hand. He who is "our Saviour" is willing that all should be saved ( 1Ti 2:4 ; Ro 5:18 ); therefore we should meet the will of God in behalf of others, by praying for the salvation of all men. More would be converted if we would pray more. He has actually saved us who believe, being "our Saviour." He is willing that all should be saved, even those who do not as yet believe, if they will believe (compare 1Ti 4:10 ; Tit 2:11 ).

4. "Imitate God." Since He wishes that all should be saved, do you also wish it; and if you wish it, pray for it. For prayer is the instrument of effecting such things [Chrysostom]. Paul does not say, "He wishes to save all"; for then he would have saved all in matter of fact; but "will have all men to be saved," implies the possibility of man's accepting it (through God's prevenient grace) or rejecting it (through man's own perversity). Our prayers ought to include all, as God's grace included all.

to come-- They are not forced.

unto the knowledge-- Greek, "the full knowledge" or "recognition" (See on 1Co 13:12 ; Php 1:9 ).

the truth-- the saving truth as it is in, and by, Jesus ( Joh 17:3 , 17 ).

5. For there is one God-- God's unity in essence and purpose is a proof of His comprehending all His human children alike (created in His image) in His offer of grace (compare the same argument from His unity, Ro 3:30 ; Ga 3:20 ); therefore all are to be prayed for. 1Ti 2:4 is proved from 1Ti 2:5 ; 1Ti 2:1 , from 1Ti 2:4 . The one God is common to all ( Is 45:22 ; Ac 17:26 ). The one Mediator is mediator between God and all men potentially ( Ro 3:29 ; Ep 4:5 , 6 ; He 8:6 ; 9:15 ; 12:24 ). They who have not this one God by one Mediator, have none: literally, a "go-between." The Greek order is not "and one mediator," but "one mediator also between ... While God will have all men to be saved by knowing God and the Mediator, there is a legitimate, holy order in the exercise of that will wherewith men ought to receive it. All mankind constitute, as it were, ONE MAN before God [Bengel].

the man-- rather "man," absolutely and genetically: not a mere individual man: the Second Head of humanity, representing and embodying in Himself the whole human race and nature. There is no "the" in the Greek. This epithet is thus the strongest corroboration of his argument, namely, that Christ's mediation affects the whole race, since there is but the one Mediator, designed as the Representative Man for all men alike (compare Ro 5:15 ; 1Co 8:6 ; 2Co 5:19 ; Col 2:14 ). His being "man" was necessary to His being a Mediator, sympathizing with us through experimental knowledge of our nature ( Is 50:4 ; He 2:14 ; 4:15 ). Even in nature, almost all blessings are conveyed to us from God, not immediately, but through the mediation of various agents. The effectual intercession of Moses for Israel ( Nu 14:13-19 , and De 9:1-29 ); of Abraham for Abimelech ( Ge 20:7 ); of Job for his friends ( Job 42:10 ), the mediation being PRESCRIBED by God while declaring His purposes of forgiveness: all prefigure the grand mediation for all by the one Mediator. On the other hand, 1Ti 3:16 asserts that He was also God.

6. gave himself-- ( Tit 2:14 ). Not only the Father gave Him for us ( Joh 3:16 ); but the Son gave Himself ( Php 2:5-8 ).

ransom-- properly of a captive slave. Man was the captive slave of Satan, sold under sin. He was unable to ransom himself, because absolute obedience is due to God, and therefore no act of ours can satisfy for the least offense. Le 25:48 allowed one sold captive to be redeemed by one of his brethren. The Son of God, therefore, became man in order that, being made like unto us in all things, sin only excepted, as our elder brother He should redeem us ( Mt 20:28 ; Ep 1:7 ; 1Pe 1:18 , 19 ). The Greek implies not merely ransom, but a substituted or equivalent ransom: the Greek preposition, "anti," implying reciprocity and vicarious substitution.

for all-- Greek, "in behalf of all": not merely for a privileged few; compare 1Ti 2:1 : the argument for praying in behalf of all is given here.

to be testified-- Greek, "the testimony (that which was to be testified of, 1Jo 5:8-11 ) in its own due times," or seasons, that is, in the times appointed by God for its being testified of ( 1Ti 6:15 ; Tit 1:3 ). The oneness of the Mediator, involving the universality of redemption (which faith, however, alone appropriates), was the great subject of Christian testimony [Alford] ( 1Co 1:6 ; 2:1; 2Th 1:10 ).

7. Whereunto-- For the giving of which testimony.

I am ordained-- literally, "I was set": the same Greek, as "putting me," &c. ( 1Ti 1:12 ).

preacher-- literally, "herald" ( 1Co 1:21 ; 9:27 ; 15:11 ; 2Ti 1:11 ; Tit 1:3 ). He recurs to himself, as in 1Ti 1:16 , in himself a living pattern or announcement of the Gospel, so here "a herald and teacher of (it to) the Gentiles" ( Ga 2:9 ; Ep 3:1-12 ; Col 1:23 ). The universality of his commission is an appropriate assertion here, where he is arguing to prove that prayers are to be made "for all men" ( 1Ti 2:1 ).

I speak the truth ... and lie not-- a strong asseveration of his universal commission, characteristic of the ardor of the apostle, exposed to frequent conflict ( Ro 11:1 ; 2Co 11:13 ).

in faith and verity-- rather, "in the faith and the truth." The sphere in which his ministry was appointed to be exercised was the faith and the truth ( 1Ti 2:4 ): the Gospel truth, the subject matter of the faith [Wiesinger].

8. I will-- The active wish, or desire, is meant.

that men-- rather as Greek, "that the men," as distinguished from "the women," to whom he has something different to say from what he said to the men ( 1Ti 2:9-12 ; 1Co 11:14 , 15 ; 14:34 , 35 ). The emphasis, however, is not on this, but on the precept of praying, resumed from 1Ti 2:1 .

everywhere-- Greek, "in every place," namely, of public prayer. Fulfilling Mal 1:11, "In every place ... from the rising of the sun even unto the going down of the same ... incense shall be offered unto My name"; and Jesus' words, Mt 18:20 ; Joh 4:21 , 23 .

lifting up holy hands-- The early Christians turned up their palms towards heaven, as those craving help do. So also Solomon ( 1Ki 8:22 ; Psa 141:2 ). The Jews washed their hands before prayer ( Psa 26:6 ). Paul figuratively (compare Job 17:9 ; Jas 4:8 ) uses language alluding to this custom here: so Is 1:15 , 16 . The Greek for "holy" means hands which have committed no impiety, and observed every sacred duty. This (or at least the contrite desire to be so) is a needful qualification for effectual prayer ( Psa 24:3 , 4 ).

without wrath-- putting it away ( Mt 5:23 , 24 ; 6:15 ).

doubting-- rather, "disputing," as the Greek is translated in Php 2:14 . Such things hinder prayer ( Lu 9:46 ; Ro 14:1 ; 1Pe 3:7 ). Bengel supports English Version (compare an instance, 2Ki 7:2 ; Mt 14:31 ; Mr 11:22-24 ; Jas 1:6 ).

(ver. 2). Whilst I am crucified for their salvation, who on believing become Thy holy temple.

3. "Draw not My Soul away with sinners, and destroy me not with them that work iniquity, with them that speak peace with their neighbours"

(ver. 7). The Lord helping Me in so great sufferings, and protecting Me with immortality in My resurrection. "In Him hath My Heart trusted, and I have been helped." "And My Flesh hath flourished again:" that is, and My Flesh hath risen again. "And of my will I will confess unto Him." Wherefore, the fear of death being now destroyed, not by the necessity of fear under the Law, but with a free will with the Law, shall they who believe on Me, confess unto Him; and because I am in them, I will confess.

8. "The Lord is the strength of His people"

(ver. 8). Not that people "ignorant of the righteousness of God, and willing to establish their own." For they thought not themselves strong in themselves: for the Lord is the strength of His people, struggling in this life's difficulties with the devil. "And the protector of the salvation of His Christ." That, having saved them by His Christ after the strength of war, He may protect them at the last with the immortality of peace.

9. "Save Thy people, and bless Thine inheritance"

(ver. 9). I intercede therefore, after My Flesh hath flourished again, because Thou hast said, "Desire of Me, and I will give Thee the heathen for Thine inheritance;" "Save Thy people, and bless Thine inheritance:" for "all Mine are Thine." "And rule them, and set them up even for ever." And rule them in this temporal life, and raise them from hence into life eternal.

Pray. Hebrew, "cry....to the recess of thy sanctuary, (Haydock) or to thy oracle." Septuagint place the whole for a part. The tabernacle was often styled temple, 1 Kings i. 9. To lift up the hands was customary in prayer, (1 Timothy ii. 8., and Lamentations iii. 41.; Berthier) to testify whence our aid must come. (Haydock) --- The Jews turned towards the holy place in prayer, (3 Kings viii. 48., and Ezechiel viii. 16.) even after the temple was destroyed. (Calmet)

Protector. Hebrew, "buckler," to defend me from external enemies, as his grace enables me to do good. --- Flesh. Hebrew, "heart." But joy would manifest itself over the whole body: (Proverbs xvii. 22.; Berthier) and the Syriac agrees with the Septuagint, "My flesh shall bud forth, and I shall sing his praises in glory." (Calmet) --- Will. Hebrew, "canticle," which was dictated by the will. It is suspected that the Septuagint read differently. Only the saints taste true joys, so that they alone might be styled sensual. But this worldlings cannot understand, 1 Corinthians ii. 14. (Berthier) --- The Fathers explain this text of Christ's or of our resurrection, (St. Jerome, &c.) which was prefigured by the return from captivity. (Calmet) --- Interior comfort causes the body to be refreshed; and the psalmist gladly (Worthington) expresses his gratitude. (Haydock)

People; (hoz lamu) instead of which the Hebrew has lamo, "their strength;" though the people of God had not been mentioned. St. Jerome translates, "the Lord is my strength." Houbigant shews that the Vulgate is most accurate. (Berthier) --- Protestants' marginal note, "his strength." --- Salvation. Literally, "salvations," as he had many times protected David, as well as (Haydock) the priests and prophets, and all the chosen people, 1 Peter ii. 9. (Calmet) --- God causeth the good endeavours of the king for his subjects to prosper. (Worthington)

Exalt, or carry on thy shoulders, like the good shepherd, Luke xv. 5. Restore thy people to prosperity. This was the wish of the carnal Jews. The Christian must raise his thoughts higher. (Calmet) --- St. Jerome and Protestants, "feed....and lift them up for ever." Here the progress of justification appears. (Haydock) --- God redeems and conducts us to eternal bliss. (Berthier) --- As in Psalm xix., &c., the subjects pray for their superiors, so here the ruler offers up his petitions for those committed to his charge. (Worthington)

1 Unto thee will I cry, O Lord my rock; be not silent to me: lest, if thou be silent to me, I become like them that go down into the pit. 2 Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle. 3 Draw me not away with the wicked, and with the workers of iniquity, which speak peace to their neighbours, but mischief is in their hearts. 4 Give them according to their deeds, and according to the wickedness of their endeavours: give them after the work of their hands; render to them their desert. 5 Because they regard not the works of the Lord , nor the operation of his hands, he shall destroy them, and not build them up.

In these verses David is very earnest in prayer.

I. He prays that God would graciously hear and answer him, now that, in his distress, he called upon him, v. 1, 2 . Observe his faith in prayer: O Lord, my rock, denoting his belief of God's power (he is a rock) and his dependence upon that power—"He is my rock, on whom I build my hope." Observe his fervency in prayer: " To thee will I cry, as one in earnest, being ready to sink, unless thou come in with seasonable succour." And observe how solicitous he is to obtain an answer: "Be not silent to me, as one angry at my prayers, Ps. lxxx. 4 . Lord, speak to me, answer me with good words and comfortable words ( Zech. i. 13 ); though the thing I pray for has not been given me, yet let God speak to me joy and gladness, and make me to hear them. Lord, speak for me, in answer to my prayers, plead my cause, command deliverances for me, and thus hear and answer the voice of my supplications." Two things he pleads:—1. The sad despair he should be in if God slighted him: " If thou be silent to me, and I have not the tokens of thy favour, I am like those that go down into the pit (that is, I am a dead man, lost and undone); if God be not my friend, appear not to me and appear not for me, my hope and my help will have perished." Nothing can be so cutting, so killing, to a gracious soul, as the want of God's favour and the sense of his displeasure. I shall be like those that go down to hell (so some understand it); for what is the misery of the damned but this, that God is ever silent to them and deaf to their cry? Those are in some measure qualified for God's favour, and may expect it, who are thus possessed with a dread of his wrath, and to whom his frowns are worse than death. 2. The good hopes he had that God would favour him: I lift up my hands towards thy holy oracle, which denotes, not only an earnest desire, but an earnest expectation, thence to receive an answer of peace. The most holy place within the veil is here, as elsewhere, called the oracle; there the ark and the mercy-seat were, there God was said to dwell between the cherubim, and thence he spoke to his people, Num. vii. 89 . That was a type of Christ, and it is to him that we must lift up our eyes and hands, for through him all good comes from God to us. It was also a figure of heaven ( Heb. ix. 24 ); and from God as our Father in heaven we are taught to expect an answer to our prayers. The scriptures are called the oracles of God, and to them we must have an eye in our prayers and expectations. There is the word on which God hath caused and encouraged us to hope.

II. He deprecates the doom of wicked people, as before ( Ps. xxvi. 9 , " Gather not my soul with sinners ): Lord, I attend thy holy oracle, draw me not away from that with the wicked, and with the workers of iniquity, " v. 3 . 1. "Save me from being entangled in the snares they have laid for me. They flatter and cajole me, and speak peace to me; but they have a design upon me, for mischief is in their heart; they aim to disturb me, nay, to destroy me. Lord, suffer me not to be drawn away and ruined by their cursed plots; for they have, can have, no power, no success, against me, except it be given them from above." 2. "Save me from being infected with their sins and from doing as they do. Let me not be drawn away by their fallacious arguments, or their allurements, from the holy oracle (where I desire to dwell all the days of my life), to practise any wicked works;" see Ps. cxli. 4 . "Lord, never leave me to myself, to use such arts of deceit and treachery for my safety as they use to my ruin. Let no event of Providence be an invincible temptation to me, to draw me either into the imitation or into the interest of wicked people." Good men dread the way of sinners; the best are sensible of the danger they are in of being drawn aside into it; and therefore we should all pray earnestly to God for his grace to keep us in our integrity. 3. "Save me from being involved in their doom; let me not be led forth with the workers of iniquity, for I am not one of those that speak peace while war is in their hearts." Note, Those that are careful not to partake with sinners in their sins have reason to hope that they shall not partake with them in their plagues, Rev. xviii. 4 .

III. He imprecates the just judgments of God upon the workers of iniquity ( v. 4 ): Give them according to their deeds. This is not the language of passion or revenge, nor is it inconsistent with the duty of praying for our enemies. But, 1. Thus he would show how far he was from complying with the workers of iniquity, and with what good reason he had begged not to be drawn away with them, because he was convinced that they could not be made more miserable then to be dealt with according to their deeds. 2. Thus he would express his zeal for the honour of God's justice in the governing world. "Lord, they think all well that they do, and justify themselves in their wicked practices. Lord, give them after the work of their hands, and so undeceive those about them, who think there is no harm in what they do because it goes unpunished," Ps. xciv. 1, 2 . 3. This prayer is a prophecy that God will, sooner or later, render to all impenitent sinners according to their deserts. If what has been done amiss be not undone by repentance, there will certainly come a reckoning day, when God will render to every man who persists in his evil deeds according to them. It is a prophecy particularly of the destruction of destroyers: " They speak peace to their neighbours, but mischief is in their hearts; Lord, give them according to their deeds, let the spoilers be spoiled, and let those be treacherously dealt with who have thus dealt treacherously;" see Isa. xxxiii. 1 ; Rev. xviii. 6 ; xiii. 10 . Observe, He foretels that God will reward them, not only according to their deed, but according to the wickedness of their endeavours; for sinners shall be reckoned with, not only for the mischief they have done, but for the mischief they would have done, which they designed, and did what they could to effect. And, if God go by this rule in dealing with the wicked, surely he will do so in dealing with the righteous, and will reward them, not only for the good they have done, but for the good they have endeavoured to do, though they could not accomplish it.

IV. He foretels their destruction for their contempt of God and his hand ( v. 5 ): " Because they regard not the works of the Lord and the operations of his hands, by which he manifests himself and speaks to the children of men, he will destroy them in this world and in the other, and not build them up. " Note, A stupid regardlessness of the works of God is the cause of their ruin. Why do men question the being or attributes of God, but because they do not duly regard his handiworks, which declare his glory, and in which the invisible things of him are clearly seen? Why do men forget God, and live without him, nay, affront God, and live in rebellion against him, but because they consider not the instances of that wrath of his which is revealed from heaven against all ungodliness and unrighteousness of men? Why do the enemies of God's people hate and persecute them, and devise mischief against them, but because they regard not the works God has wrought for his church, by which he has made it appear how dear it is to him? See Isa. v. 12 .

6 Blessed be the Lord , because he hath heard the voice of my supplications. 7 The Lord is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him. 8 The Lord is their strength, and he is the saving strength of his anointed. 9 Save thy people, and bless thine inheritance: feed them also, and lift them up for ever.

In these verses,

I. David gives God thanks for the audience of his prayers as affectionately as a few verses before he had begged it: Blessed be the Lord, v. 6 . How soon are the saints' sorrows turned into songs and their prayers into praises! It was in faith that David prayed ( v. 2 ), Hear the voice of my supplications; and by the same faith he gives thanks ( v. 6 ) that God has heard the voice of his supplications. Note, 1. Those that pray in faith may rejoice in hope. "He hath heard me (graciously accepted me) and I am as sure of a real answer as if I had it already." 2. What we win by prayer we must wear by praise. Has God heard our supplications? Let us then bless his name.

II. He encourages himself to hope in God for the perfecting of every thing that concerned him. Having given to God the glory of his grace ( v. 6 ), he is humbly bold to take the comfort of it, v. 7 . This is the method of attaining peace: let us begin with praise that is attainable. Let us first bless God and then bless ourselves. Observe, 1. His dependence upon God: " The Lord is my strength, to support me, and carry me on, through all my services and sufferings. He is my shield, to protect me from all the malicious designs of my enemies against me. I have chosen him to be so, I have always found him so, and I expect he will still be so." 2. His experience of the benefits of that dependence: " My heart trusted in him, and in his power and promise; and it has not been in vain to do so, for I am helped, I have been often helped; not only God has given to me, in his due time, the help I trusted to him for, but my very trusting in him has helped me, in the mean time, and kept me from fainting." Ps. xxvii. 13 . The very actings of faith are present aids to a dropping spirit, and often help it at a dead lift. 3. His improvement of this experience. (1.) He had the pleasure of it: Therefore my heart greatly rejoices. The joy of a believer is seated in the heart, while, in the laughter of the fool, the heart is sorrowful. It is great joy, joy unspeakable and full of glory. The heart that truly believes shall in due time greatly rejoice; it is joy and peace in believing that we are to expect. (2.) God shall have the praise of it: when my heart greatly rejoices, with my song will I praise him. This must we express our gratitude; it is the least we can do; and others will hereby be invited and encouraged to trust in him too.

III. He pleases himself with the interest which all good people, through Christ, have in God ( v. 8 ): " The Lord is their strength; not mine only, but the strength of every believer." Note, The saints rejoice in their friends' comforts as well as their own; for, as we have not the less benefit from the light of the sun, so neither from the light of Gods' countenance, for others' sharing therein; for we are sure there is enough for all and enough for each. This is our communion with all saints, that God is their strength and ours, Christ their Lord and ours, 1 Cor. i. 2 . He is their strength, the strength of all Israel, because he is the saving strength of his anointed, that is, 1. Of David in the type. God, in strengthening him that was their king and fought their battles, strengthened the whole kingdom. He calls himself God's anointed because it was the unction he had received that exposed him to the envy of his enemies, and therefore entitled him to the divine protection. 2. Of Christ, his anointed, his Messiah, in the anti-type. God was his saving strength, qualified him for his undertaking and carried him through it; see Ps. lxxxix. 21; Isa. xlix. 5; l. 7, 9 . And so he becomes their strength, the strength of all the saints; he strengthened him that is the church's head, and from him diffuses strength to all the members, has commanded his strength, and so strengthens what he has wrought for us; Ps. lxviii. 28; lxxx. 17, 18 .

IV. He concludes with a short but comprehensive prayer for the church of God, v. 9 . He prays for Israel, not as his people ("save my people, and bless my inheritance"), though they were so, but, " thine. " God's interest in them lay nearer his heart than his own. We are thy people is a good plea, Isa. lxiv. 9 ; lxiii. 19 . I am thine, save me. God's people are his inheritance, dear to him, and precious in his eyes; what little glory he has from this world he has from them. The Lord's portion is his people. That which he begs of God for them is, 1. That he would save them from their enemies and the dangers they were exposed to. 2. That he would bless them with all good, flowing from his favour, in performance of his promise, and amounting to a happiness for them. 3. That he would feed them, bless them with plenty, and especially the plenty of his ordinances, which are food to the soul. Rule them; so the margin. "Direct their counsels and actions aright, and overrule their affairs for good. Feed them, and rule them; sets pastors, set rulers, over them, that shall do their office with wisdom and understanding." 4. That he would lift them up for ever, lift them up out of their troubles and distresses, and do this, not only for those of that age, but for his people in every age to come, even to the end. "Lift them up into thy glorious kingdom, lift them up as high as heaven." There, and there only, will the saints be lifted up for ever, never more to sink or be depressed. Observe, Those, and those only, whom God feeds and rules, who are willing to be taught, and guided, and governed, by him, shall be saved, and blessed, and lifted up for ever.

2. lift up my hands-- a gesture of prayer ( Psa 63:4 ; 141:2 ).

oracle-- place of speaking ( Ex 25:22 ; Nu 7:89 ), where God answered His people (compare Psa 5:7 ).

7. The repetition of "heart" denotes his sincerity.

8. The distinction made between the people.

their strength-- and the anointed--may indicate Absalom's rebellion as the occasion.

9. The special prayer for the people sustains this view.

Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.2. And a certain centurion’s servant, who was dear to him, was sick, and ready to die.3. And when he heard of Jesus, he sent to him the elders of the Jews, beseeching him that he would come and heal his servant.4. And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:5. For he loves our nation, and he has built us a synagogue.6. Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying to him, Lord, trouble not yourself: for I am not worthy that you should come under my roof:7. Wherefore neither thought I myself worthy to come to you: but say in a word, and my servant shall be healed.8. For I also am a man set under authority, having under me soldiers, and I say to one, Go, and he goes; and to another, Come, and he comes; and to my servant, Do this, and he does it.9. When Jesus heard these things, he marveled at him, and turned him about, and said to the people that followed him, I say to you, I have not found so great faith, no, not in Israel.10. And they that were sent, returning to the house, found the servant whole that had been sick.

When He had strengthened His disciples by more perfect teaching, He goes to Capernaum to work miracles there; as it is said, When he had ended all his sayings, he entered into Capernaum.

Here we must understand that He did not enter before He had ended these sayings, but it is not mentioned what space of time intervened between the termination of His discourse, and His entering into Capernaum. For in that interval the leper was cleansed whom Matthew introduced in his proper place.

But having finished His teaching, He rightly instructs them to follow the example of His precepts. For straightway the servant of a Gentile centurion is presented to the Lord to be healed. Now the Evangelist, when he said that the servant was about to die, did not err, because he would have died had he not been healed by Christ.

Although that centurion was strong in battle, and the prefect of the Roman soldiers, yet because his particular attendant lay sick at his house, considering what wonderful things the Savior had done in healing the sick, and judging that these miracles were performed by no human power, he sends to Him, as to God, not looking to the visible instrument by which He had intercourse with men; as it follows, And when he heard of Jesus, he sent to him, etc.

How then will that: be true which Matthew relates, A certain centurion came to him, seeing that he himself did not come? unless upon careful consideration we suppose that Matthew made use of a general mode of expression. For if the actual arrival is frequently said to be through the means of others, much more may the coming be by others. Not then without reason, (the centurion having gained access to our Lord through others,) did Matthew, wishing to spear; briefly, say that this man himself came to Christ, rather than those by whom he sent his message, for the more he believed the nearer he came.

How again does Matthew tell us that the centurion said, I am not worthy that you should enter under my roof, while Luke says here, that he beseeches Him that He would come. Now it seems to me that Luke sets before us the flatteries of the Jews. For we may believe that when the centurion wished to depart, the Jews drew him back, enticing him, saying, We will go and bring him. Hence also their prayers are full of flattery, for it follows, But when they came to Jesus, they besought him instantly, saying that he was worthy. Although it became them to have said, He himself was willing to come and supplicate You, but we detained him, seeing the affliction, and the body which was lying in the house, and so to have drawn out the greatness of his faith; but they would not for envy reveal the faith of the man, lest He should seem some great one to whom the prayers were addressed.

But wherein Matthew represents the centurion to be not an Israelite, while Luke says, he has built us a synagogue, there is no contradiction, for he might not have been a Jew, and yet built a synagogue.

But herein they show, that as by a church, so also by a synagogue, they were wont to mean not only the assembly of the faithful, but also the place where they assembled.

And the elders of the Jews indeed demand favors for a small sum spent in the service of the synagogue, but the Lord not for this, but a higher reason, manifested Himself, wishing in truth to beget a belief in all men by His own power, as it follows, Then Jesus went with them.

Which certainly He did not do, because He was unable to heal when absent, but that He might set them an example of imitating His humility. He would not go to the son of the nobleman, lest He should seem thereby to have respected his riches; He went immediately here, that He might not seem to have despised the low estate of a centurion’s servant. But the centurion laying aside his military pride puts on humility, being both willing to believe and eager to honor; as it follows, And when he was not far off, he sent to him, saying, Trouble not yourself: for I am not worthy your, etc. For by the power not of man, but of God, he supposed that health was given to man. The Jews indeed alleged his worthiness; but he confessed himself unworthy not only of the benefit, but even of receiving the Lord under his roof; For I am not worthy that you should enter under my roof.

For as soon as he was freed from the annoyance of the Jews, he then sends, saying, Think not that it was from negligence I came not to You, but I counted myself unworthy to receive You in my house.

But Luke well says, that friends were sent by the centurion to meet our Lord, lest by his own coming he might seem both to embarrass our Lord, and to have called for a requital of good offices. Hence it follows, Wherefore neither thought I myself worthy to come to you, but say in a word and my servant shall be healed.

Here observe that the centurion held a right opinion concerning the Lord; he said not, pray, but, command; and in doubt lest He should from humility refuse him, he adds, For I also am a man set under authority, etc.

He says that he though a man subject to the power of the tribune or governor, yet has command over his inferiors, that it might be implied that much more is He who is God, able not only by the presence of His body, but by the services of His angels, to fulfill whatever He wishes. For the weakness of the flesh or the hostile powers were to be subdued both by the word of the Lord and the ministry of the angels. And to my servant, Do this, etc.

We must here remark, that this word, Fac, signifies a command given to a servant. So God when He wished to create man, said not to the Only-begotten, "Make man," but, Let us make man, that by the form of unity in the words he might make manifest the equality of the agents. Because then the centurion considered in Christ the greatness of His dominion, therefore said He, say in a word. For I also say to my servant.

But Christ blames him not, but confirmed his wishes, as it follows, When Jesus heard these things, he marveled.

But who had wrought this very faith in him, save He who marveled? But supposing another had done it, why should He marvel who fore knew it? Because then the Lord marvels, it signifies that we must marvel. For all such feelings when they are spoken of God, are the tokens not of a wonder-struck mind, but of a teaching master.

But that you might see plainly that the Lord said this for the instruction of others, the Evangelist wisely explains it, adding, Verily I say to you, I have not found so great faith, no, not in Israel.

And indeed if you read it thus, "In none in Israel have I found so great faith," the meaning is simple and easy. But if according to the Greek, "Not even in Israel have I found so great faith," faith of this kind is preferred even to that of the more elect, and those that see God.

But he speaks not of Patriarchs and Prophets in times far back, but of the men of the present age to whom the faith of the centurion is preferred, because they were instructed in the precepts of the Law and the Prophets, but he with no one to teach him of his own accord believed.

The faith of the master is proved, and the health of the servant established, as it follows, And they that were sent returning to the house, found the servant whole that had been sick. It is possible then that the good deed of a master may advantage his servants, not only through the merit of faith, but the practice of discipline.

Matthew explains these things more fully, saying, that when our Lord said to the centurion, Go your way, and as you have believed, so be it done to you, the servant was healed in the self-same hour. But it is the manner of the blessed Luke, to abridge or even purposely to pass by whatever he sees plainly set forth by the other Evangelists, but what he knows to be omitted by them, or briefly touched upon, to more carefully explain.

Mystically, by the centurion’s servant is signified that the Gentile people who were enthralled by the chain of heavenly bondage, and diseased with deadly passions, are to be healed by the mercy of the Lord.

But the centurion, whose faith is preferred to Israel, represents the elect from the Gentiles, who as it were attended by their hundred soldiers, are exalted by their perfection of spiritual virtues. For the number hundred, which is transferred from the left to the right , is frequently put to signify the celestial life. These then must pray to the Lord for those who ho are still oppressed with fear, in the spirit of bondage. But we of the Gentiles who believe can not ourselves come to the Lord, whom we are unable to see in the flesh, but ought to approach by faith; we must send the elders of the Jews, that is, we must by our suppliant entreaties gain as patrons the greatest men of the Church, who have gone before us to the Lord, who bearing us witness that we have a care to build up the Church, may intercede for our sins. It is well said that Jesus was not far from the house, for his salvation is nigh to them that fear him, and he who rightly uses the law of nature, in that he does the things which he knows to be good, approaches nigh to Him who is good.

AMBROSE, But the centurion wished not to trouble Jesus, for Whom the Jewish people crucified, the Gentiles desire to keep inviolate from injury, and (as touching a mystery) he saw that Christ was not yet able to pierce the hearts of the Gentiles.

The soldiers and servants who obey the centurion, are the natural virtues which many who come to the Lord will bring with them in great numbers.

Or in another way. The centurion must be understood as one who stood foremost among many in wickedness, as long as he possesses many things in this life, i.e. is occupied with many affairs or concerns. But he has a servant, the irrational part of the soul, that is, the irascible and concupiscent part. And he speaks to Jesus, the Jews acting as mediators, that is, the thoughts and words of confession, and immediately he received his servant whole.

It was not immediately after he had spoken the preceding words that Christ entered Capharnaum, for in the interim he healed the man afflicted with the leprosy, according as St. Matthew related it in its proper place. (St. Augustine)

This history, though different in some circumstances from that related by St. Matthew, chap. viii., is most likely a relation of the same event, and the apparent discrepancies may be easily reconciled. St. Matthew says it was the centurion's boy; St. Luke calls him his servant: but in these terms there is no necessary contradiction. And whereas the former says the centurion went himself to Christ, St. Luke mentions that he sent the ancients, or senators, of the Jews. Here, as in other places, we may suppose, that the former evangelist, for the sake of brevity, attributes to the centurion what was done in his name and with his authority; and through the whole narrative he represents our Saviour answering the centurion as if personally present. (Jansenius, concord. Evan.)

When St. Luke says that the centurion begs of our Lord to come to him, he must not be supposed to contradict St. Matthew, who says, that the centurion objected he was not worthy to receive him under his roof. St. Luke seems here to relate the words of the Jews, who most probably would stop the centurion as he was going to Christ, and promise to intercede with our Lord for him. (St. John Chrysostom, hom. xxvii. in Matt.) --- Some pretend that the centurion, after having sent to Jesus, went himself; but there is no necessity for such a supposition. We see in another case, that the petition of the sons of Zebedee, made by them to Jesus Christ, according to St. Mark (x. 35.) was made to him by the mouth of their mother, according to St. Matthew xx. 20. And this the old adage also teaches: qui facit per alium, facit per se; what a man does by another, he does by himself.

Jesus Christ went with them, not because he could not cure him, when absent, but that he might set forth the centurion's humility for our imitation. He would not go to the child of the ruler of the synagogue, lest he might appear to be induced by the consideration of his consequence and riches; but he went to the centurion's servant, that he might appear to despise his humble condition. (St. Ambrose)

Our Lord does not speak of the patriarchs, but of the Israelites of his own time, with whose faith he compares and prefers that of the centurion, because they had the assistance of the law and of the prophets; but this man, without any such instruction, willingly believed. (Ven. Bede)

CHAPTER 7

Ver.1.Now when he had ended (or fulfilled) all his sayings.

Ver. 2.Ready to die, nigh unto death. Syriac.

Ver. 3.He sent to him the elders of the Jews, beseeching him that he would come and heal his servant. S. Luke ascribes the request of the Jews to the Centurion himself, because they asked in his name; but the Centurion sought not that Christ should come unto him, but only that the Lord should be told, "My servant lieth at home sick of the palsy, grievously tormented."  S. Mat_8:6-8 The Jews asked therefore that which they knew the Centurion desired, although he was too humble-minded to seek it.

"That he would come," i.e., would give up everything else, and apply himself to the healing of the servant. An expression equivalent to the Hebrew word נא, ba, come.

Thus God came to Abimelech, Gen. xx; to Balaam, Num. xxii.; and to the Hebrews, Deut. xxxiii., when He appeared to them and gave them the Law. So it is said of the Baptist. John came, shewed himself, neither eating nor drinking. The force of the passage lies therefore in the word "heal," that he would heal his servant, whether he camewent downto his house or not.

Ver. 6.Lord, trouble not thyself, do not incur the fatigue (Syriac) of such a journey, but speak the word only, and heal my servant.

1 Now when he had ended all his sayings in the audience of the people, he entered into Capernaum. 2 And a certain centurion's servant, who was dear unto him, was sick, and ready to die. 3 And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. 4 And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: 5 For he loveth our nation, and he hath built us a synagogue. 6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: 7 Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed. 8 For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. 9 When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. 10 And they that were sent, returning to the house, found the servant whole that had been sick.

Some difference there is between this story of the cure of the centurion's servant as it is related here and as we had it in Matt. viii. 5 , &c. There it was said that the centurion came to Christ; here it is said that he sent to him first some of the elders of the Jews ( v. 3 ), and afterwards some other friends, v. 6 . But it is a rule that we are said to do that which we do by another—Quod facimus per alium, id ipsum facere judicamur. The centurion might be said to do that which he did by his proxies; as a man takes possession by his attorney. But it is probable that the centurion himself came at last, when Christ said to him ( Matt. viii. 13 ), As thou hast believed, so be it done unto thee.

This miracle is here said to have been wrought by our Lord Jesus when he had ended all his sayings in the audience of the people, v. 1 . What Christ said he said publicly; whoever would might come and hear him: In secret have I said nothing, John xviii. 20 . Now, to give an undeniable proof of the authority of his preaching word, he here gives an incontestable proof of the power and efficacy of his healing word. He that had such a commanding empire in the kingdom of nature as that he could command away diseases, no doubt has such a sovereignty in the kingdom of grace as to enjoin duties displeasing to flesh and blood, and bind, under the highest penalties, to the observance of them. This miracle was wrought in Capernaum, where most of Christ's mighty works were done, Matt. xi. 23 . Now observe,

I. The centurion's servant that was sick was dear to his master, v. 2 . It was the praise of the servant that by his diligence and faithfulness, and a manifest concern for his master and his interest, as for himself and for his own, he recommended himself to his master's esteem and love. Servants should study to endear themselves to their masters. It was likewise the praise of the master that, when he had a good servant, he knew how to value him. Many masters, that are haughty and imperious, think it favour enough to the best servants they have not to rate them, and beat them, and be cruel to them, whereas they ought to be kind to them, and tender of them, and solicitous for their welfare and comfort.

II. The master, when he heard of Jesus, was for making application to him, v. 3 . Masters ought to take particular care of their servants when they are sick, and not to neglect them then. This centurion begged that Christ would come and heal his servant. We may now, by faithful and fervent prayer, apply ourselves to Christ in heaven, and ought to do so, when sickness is in our families; for Christ is still the great Physician.

III. He sent some of the elders of the Jews to Christ, to represent the case, and solicit for him, thinking that a greater piece of respect to Christ than if he had come himself, because he was an uncircumcised Gentile, whom he thought Christ, being a prophet, would not care for conversing with. For that reason he sent Jews, whom he acknowledged to be favourites of Heaven, and not ordinary Jews neither, but elders of the Jews, persons in authority, that the dignity of the messengers might give honour to him to whom they were sent. Balak sent princes to Balaam.

IV. The elders of the Jews were hearty intercessors for the centurion: They besought him instantly ( v. 4 ), were very urgent with him, pleading for the centurion that which he would never have pleaded for himself, that he was worthy for whom he should do this. If any Gentile was qualified to receive such a favour, surely he was. The centurion said, I am not so much as worthy of a visit ( Matt. viii. 8 ), but the elders of the Jews thought him worthy of the cure; thus honour shall uphold the humble in spirit. Let another man praise thee, and not thy own mouth. But that which they insisted upon in particular was, that, though he was a Gentile, yet he was a hearty well-wisher to the Jewish nation and religion, v. 5 . They thought there needed as much with Christ as there did with them to remove the prejudices against him as a Gentile, a Roman, and an officer of the army, and therefore mention this, 1. That he was well-affected to the people of the Jews: He loveth our nation (which few of the Gentile did). Probably he had read the Old Testament, whence it was easy to advance to a very high esteem of the Jewish nation, as favoured by Heaven above all people. Note, Even conquerors, and those in power, ought to keep up an affection for the conquered, and those they have power over. 2. That he was well-affected to their worship: He built them a new synagogue at Capernaum, finding that what they had was either gone to decay or not large enough to contain the people, and that the inhabitants were not of ability to build one for themselves. Hereby he testified his veneration for the God of Israel, his belief of his being the one only living and true God, and his desire, like that of Darius, to have an interest in the prayers of God's Israel, Ezra vi. 10 . This centurion built a synagogue at his own proper costs and charges, and probably employed his soldiers that were in garrison there in the building, to keep them from idleness. Note, Building places of meeting for religious worship is a very good work, is an instance of love to God and his people; and those who do good works of that kind are worthy of double honour.

V. Jesus Christ was very ready to show kindness to the centurion. He presently went with them ( v. 6 ), though he was a Gentile; for is he the Saviour of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also, Rom. iii. 29 . The centurion did not think himself worthy to visit Christ ( v. 7 ), yet Christ thought him worthy to be visited by him; for those that humble themselves shall be exalted.

VI. The centurion, when he heard that Christ was doing him the honour to come to his house, gave further proofs both of his humility and of his faith. Thus the graces of the saints are quickened by Christ's approaches towards them. When he was now not far from the house, and the centurion had notice of it, instead of setting his house in order for his reception, he sends friends to meet him with fresh expressions, 1. Of his humility: "Lord, trouble not thyself, for I am unworthy of such an honour, because I am a Gentile." This bespeaks not only his low thoughts of himself notwithstanding the greatness of his figure; but his high thoughts of Christ, notwithstanding the meanness of his figure in the world. He knew how to honour a prophet of God, though he was despised and rejected of men. 2. Of his faith: "Lord, trouble not thyself, for I know there is no occasion; thou canst cure my servant without coming under my roof, by that almighty power from which no thought can be withholden. Say, in a word, and my servant shall be healed: " so far was this centurion from Namaan's fancy, that he should come to him, and stand, and strike his hand over the patient, and so recover him, 2 Kings v. 11 . He illustrates this faith of his by a comparison taken from his own profession, and is confident that Christ can as easily command away the distemper as he can command any of his soldiers, can as easily send an angel with commission to cure this servant of his as he can send a soldier on an errand, v. 8 . Christ has a sovereign power over all the creatures and all their actions, and can change the course of nature as he pleases, can rectify its disorders and repair its decays in human bodies; for all power is given to him.

VII. Our Lord Jesus was wonderfully well pleased with the faith of the centurion, and the more surprised at it because he was a Gentile; and, the centurion's faith having thus honoured Christ, see how he honoured it ( v. 9 ): He turned him about, as one amazed, and said to the people that followed him, I have not found so great faith, no not in Israel. Note, Christ will have those that follow him to observe and take notice of the great examples of faith that are sometimes set before them—especially when any such are found among those that do not follow Christ so closely as they do in profession—that we may be shamed by the strength of their faith out of the weakness and waverings of ours.

(See on Mt 8:5-13 .)

4. he was worthy-- a testimony most precious, coming from those who probably were strangers to the principle from which he acted ( Ec 7:1 ).

5. loved our nation-- Having found that "salvation was of the Jews," he loved them for it.

built, &c.-- His love took this practical and appropriate form.