MIRING our Lord’s ministry in Israel only two persons were specially commended by Him for their faith, and they were both Gentiles―the Syrophœnician woman, and the Roman centurion of Matthew 8:5-13 and Luke 7:1-10. Religious formalism had so checked the development of faith amongst the chosen people that it was scarcely to be found within their circle.
It was but a slave concerning whom the centurion appealed to the Saviour, but he was, for some reason, precious in his sight. In contrast with many in Israel, the Roman discerned God in the person of the lowly Carpenter Who was traversing the province. He at once made his supplication to Him, and was answered, “I will come and heal him.” He instantly begged the Lord to take no such trouble, urging that it was not even necessary. “Lord, I am not worthy that Thou shouldest come under my roof: but speak the word only, and my servant shall be healed.” It was this that excited our Lord’s commendation―his confidence in the efficacy of His word when personally absent. We have here a principle that is vital to us at the present hour. Christ is not here, having gone up to the Father’s throne. But His Word is with us; in the Scriptures we may at all times hear His living voice. His Word declares the efficacy of His one sacrifice (Heb. 10:12); it proclaims the pardon and justification of all who believe in His name (Acts 13:38-39); and it gives to all such the sweet assurance that eternal life is already theirs, and that into judgment they can never come (John 5:24). On His Word we rest; it is our all, seeing that Himself is no longer with us. If His Word could be wrested from our hands, our darkness would be impenetrable.
There are striking differences between the two accounts of this miracle, as given to us by Matthew and Luke. They are due, not to any blundering on the part of the writers, but to the special guidance of the Holy Spirit, Who indicated to each what features should be introduced, and what should be omitted. Thus Matthew, on the one hand, who wrote with Israel specially in view, appends our Lord’s solemn warning to that nation that many should come from afar, and be blessed with Abraham, Isaac and Jacob, while the sons of the kingdom should be cast out. Such a word was most necessary for a people who were building their hopes on religious associations and privileges, to the neglect of personal faith. Luke, on the other hand, who was himself a Gentile, and wrote for Gentiles, omits the warning to Israel, and introduces instead, what is so instructive to Gentiles, the fact that the centurion in the first instance got the Jewish elders to plead for him with the Saviour. If the warning noted by Matthew was intended to humble Jewish pride, this feature added by Luke should suffice to depress Gentile conceit. Are we not apt to forget that, as a matter of fact, we owe everything to the Jew? The Scriptures, the Saviour, the first preachers of Christianity, all came to us from the bosom of Israel. Had this been remembered,. Abraham’s children would not have to complain of centuries of oppression from “Christian” hands.
The slave was healed. Such faith as his master evinced could not be denied. Nor will faith in the Word of the absent Saviour ever fail to receive fullest acknowledgment from God.