07 - Matthew 8:10

’Verily I say unto you, I have not found so great faith, no, not in Israel.’ -Matthew 8:10.

Let us consider the special features of this faith which obtained such high commendation. This centurion was no Jew, but a Roman, sometime an idolater, who had been enabled by his intercourse with the Jews to perceive that there was with them a true revelation of the mind of God. If the Jews themselves imperfectly understood the teaching of the Old Testament concerning the promised Messiah, he would naturally understand it still less. If there were difficulties in the way of an exercise of faith in Christ on the part of the Jews, there would be a greater in his instance. They to whom he was indebted for his partial knowledge of revealed truth did not refer him to Jesus of Nazareth as the Messiah; but even while they spoke of his wonderful works, disfavoured his claims and denied his Messiahship. When we owe all the light we have to a teacher or a set of teachers, a denomination, an author, how very difficult it is to stop short and refuse to receive their testimony on some vital point lying just beyond the truth we have received. They who have guided us so far seem to have purchased the privilege of controlling our judgments, and of shutting the door against rival preachers.

There are many of the generation just coming forward in India, who have received an education, the value of which will naturally seem immense, inasmuch as it has freed their minds from the superstitions and errors of their forefathers, made them acquainted with the true system of the universe, hindered them from giving their confidence to the imaginary deities of Hinduism, or devoting their time to the observance of silly and pernicious rites. They have learned that God is one, unchangeable, self existent, omniscient, omnipotent, a spirit, and absolutely sufficient unto himself. All very good. But how very natural that they should listen, when the instructors, to whom they owe so much, tell them, directly or indirectly, that God is too great to make a special manifestation of himself, or to hear the prayers of man; at all events, that no Mediator is necessary; that the light that is in us is sufficient for our guidance; that the consequences of sin die with us. Or let us suppose that their European teachers say nothing, intimate nothing, with regard to these matters of profound concern; they simply leave it to be gathered from the exclusive and absorbing interest that the things which belong not to the domain of revelation have for them, that they regard the doctrines taught by Christ’s evangelists as of little consequence; how very natural that their pupils should turn from those doctrines with disdain. Thus for one who openly advocates and urges in India the claims of Christ the Saviour upon the confidence of men, there are many who, designedly or undesignedly, are exerting a contrary influence.

Ye may trace in some other features an analogy between the centurion of Capernaum and the theists of modern India. If we had only the account in Matthew, we should suppose that the centurion came in person to Christ. But the other evangelists give the narrative with more detail, and inform us that he did not come in person; he thought himself not worthy; he was not a Jew, and thought his foreign birth might prejudice the success of his suit; he deputed certain elders of the Jews, who knew his regard for Judaism, to carry his suit to Jesus. He had, it would appear, never seen Jesus. He had heard of him and his wonderful works and his beneficence; he had not come in personal contact with him. He accordingly well represented the Gentile world. And this was one reason why our Lord called special attention to his faith. This one Roman, breaking through the many barriers of unbelief, and laying hold by faith upon his Divine power and grace, simply because of what he had heard of him, stood before his mind’s eye as the representative of many myriads who from the East, the West, the North, the South, should afterwards believe on him through the preaching of the Gospel. The centurion might have reasoned thus: - ’There are priests, elders, scribes well acquainted with the inspired records, and who must be far more competent than the ignorant masses who know not the law, to decide as to the claims of Jesus, and they almost all disallow these claims. Shall I then, a stranger, and only lately brought out of deepest darkness, be influenced by the report of the untaught multitude and go after this Nazarene?’ But this Roman was divinely taught, and reasoned very differently. Observe, he reasoned; his faith was not the bland, inexplicable thing that some call faith. He said: - ’The men who have told me of Christ’s miracles are men who are just as competent to judge of the things they report as the most learned men would be. They know as well as any when a man is blind and when he sees; when lame men are made to walk; when a dead man is restored to life; when thousands feast on a few loaves; when lepers are cleansed and demoniacs are healed; when a storm rages and when it ceases; and when these things are done by a mere word. He who can do such things can do anything. As for his coming to my house to heal my servant, it is unnecessary; the power that he exerts can just as well be exerted at a distance; let him speak and it shall be done. As for the idea that he works by means of Beelzebub, the thing is proved absurd in the very uttering; he is engaged in destroying the works of the devil. He seeks nothing from men; he seeks to bestow favours, taking nothing in return. In all things he is essentially different from sinful men. I will trust in him, and I will seek his help on behalf of my poor sick servant.’

Faith in the Lord Jesus is not always found where we should naturally look for it; among those who have enjoyed the advantages attendant upon the knowledge of the Gospel; who are most familiar with its promises and invitations. Those whom we should have thought least likely to come to the knowledge of the truth often outstrip those whose advantages were greatest. We need not wait for others to go before us in this path, because they have been specially favoured. If the word of Christ has come to us at all, we have only to embrace it in faith, and we shall possibly be in as good a position to glorify God as any. While there are thousands of Europeans who are not obedient to the Gospel, a native of India may by faith so enter into fellowship with the Lord Jesus as to be an instrument in God’s hand, more powerful than they all, for the regeneration of India. "I have not found so great faith, no, not in Israel." In true faith we see the combination of humility and boldness. This centurion thought himself not worthy that Jesus should come under his roof; and not worthy to approach Jesus in person. His mind was divested of all thoughts of his own worthiness. But this did not hinder him from asking or expecting great things. Other people said that Jesus must come to his servant in order to heal him, and assured him that it was a mistake to imagine that Christ would heal him at a distance. But he reasoned that Christ’s power was unlimited power, and that his kindness and condescension were coordinate with his power. If he had been a mere imitator, one that went with the multitude, one that dared not think for himself, he would not have ventured on this act of faith. He had already broken the trammels of class and country and creed, by acknowledging the Jews to be God’s people, and by building for them a synagogue; and in thus obeying conscience he obtained increased moral power; he finds his way to Christ, the light of the world.