both here and in the beginning of the narrative, the centurion is represented as coming to our Lord in person, and not by the intervention of messengers or friends. This variation in the two accounts has induced some to think that St. Matthew and St. Luke are describing two different miracles. This view is ingeniously defended by Flacius Illyricus. But there seems no sufficient ground for it.-Matthew's account of the miracle is evidently shorter, and more abridged than that of Luke, and he may perhaps speak of the Centurion as doing some things himself, which a more full and complete narrative shows that he did by others. "This," says Trench, "is an exchange of persons, of which all historical narrations, and all the language of common life, is full."—It is highly probable however that the narratives of both the Gospels are literally accurate, and do not require the explanation just given. In all probability the Centurion first sent messengers to our Lord, and afterwards went to speak to Him in person. St. Matthew relates the personal interview, and St. Luke the message. On this view both accounts are true, and do not clash with one another. Apparent discrepancies between the Gospel narratives, be it noted, are often explainable in this, way. Common fairness should make us remember that two men in daily life may describe the same event, and both speak the truth, and yet their accounts may not be precisely the same. And the reason of it is simply this. One man dwells on one circumstance of the story and the other on another. Each brings out his own point more fully than the other. Yet each speaks truth. The slightly varying accounts which two faithful historians give of the same public events, and the slightly varying evidence which two honest witnesses will often give in a court of justice about the same facts, are striking illustrations of what I mean. In short an entire sameness in the stories told by two separate witnesses is sometimes in itself suspicious, because it looks like concert, collusion, and an attempt to deceive. [Trouble not thyself.] The Greek word so translated is only used three times in the New Testament: here, and at Mark v. 35, and Luke viii. 49; and each time in the same sense, as descriptive of persons giving unnecessary trouble and fatigue to our Lord. 7.—[Say in a word.] The Portuguese Commentator, Barradius, has some striking remarks on this expression of the Centurion's. He says, "This is a peculiar attribute of God's, to be able to do all things by a word and a command. 'He spake and they were made: He commanded and they were created.' (Psalm cxlviii. 5.) Read the book of Genesis. You will see the world created by the word of God: 'God said, Let there be light, and there was light.' 'God said, Let there be a firmament, and a firmament was made," &c. He then shows by a quotation from Augustine, how all the created beings in existence, whether kings, or angels, or seraphims, cannot create so much as an ant. But when God "Let the world be made," at once it is made by a word. And he concludes, "Well therefore does the Centurion say, 'say in a word only, and my servant shall be healed.'” says, 9.-[He marvelled at him.] There are two occasions where it is recorded that our Lord Jesus Christ "marvelled," once in this history, and once in Mark vi. 6. It is remarkable that in one case He is described as marvelling at "faith," and in the other as marvelling at "unbelief." Bishop Hall, and Burkitt after him, both observe, "What can be more wonderful than to see Christ wonder?" The expression is one of those which show the reality of our Lord's human nature. He was made like unto us in all things, sin only excepted. As man He grew in wisdom and stature. As man He hungered, thirsted, was weary, ate, drank, slept, wept, sorrowed, rejoiced, groaned, agonized, bled, suffered and died. And so also as man He wondered. Yet all this time He was very and eternal God, one with the Father, and the Saviour of the world. This is a great mystery, and one which we cannot fathom. The union of two natures in one Person, is a thing passing our weak comprehension. We must believe and admire, without attempting to define or explain. In the case in Mark the marvelling is evidently a marvelling of sorrow. In the case before us it is a marvelling of admiration. Burkitt remarks, “Let it teach us to place our admiration where Christ placed His. Let us be more affected with the least measure of grace in a good man, than with all the gaieties and glories of a great man." Our Lord be it remembered, did not marvel at the gorgeous and beautiful buildings of the Jewish temple. But he did marvel at faith. LUKE VII. 11-17. 11 And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people. 12 Now when he came nigh to the gate of the city, behold there was a dead man carried out, the only son of his mother, and she was a widow and much people of the city was with her. 13 And when the Lord saw her, he had compassion on her, and said unto her, Weep not. 14 And he came and touched the bier: and they that bare him stood 15 And he that was dead sat up, and began to speak. And he delivered him to his mother. 16 And there came a fear on all : and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people. 17 And this rumour of him went forth throughout all Judæa, and throughout all the region round about. THE wondrous event described in these verses, is only recorded in St. Luke's Gospel. It is one of the three great instances of our Lord restoring a dead person to life, and, like the raising of Lazarus and the ruler's daughter, is rightly regarded as one of the greatest miracles which He wrought on earth. In all three cases, we see an exercise of divine power. In each we see a comfortable proof that the Prince of Peace is stronger than the king of terrors, and that though death, the last enemy, is mighty, he is not so mighty as the sinner's Friend. We learn from these verses, what sorrow sin has brought into the world. We are told of a funeral at Nain. All funerals are mournful things, but it is difficult to imagine a funeral more mournful than the one here described. It was the funeral of a young man, and that young man the only son of his mother, and that mother a widow. There is not an item in the whole story, which is not full of misery. And all this misery, be it remembered, was brought into the world by sin. God did not create it at the beginning, when He made all things "very good." Sin is the cause of it all. "Sin entered into the world" when Adam fell, "and death by sin." (Rom. v. 12.) Let us never forget this great truth. The world around us is full of sorrow. Sickness, and pain, and infirmity, and poverty, and labour, and trouble, abound on every side. From one end of the world to the other, the history of families is full of lamentation, and weeping, and mourning, and woe. And whence does it all come? Sin is the fountain and root to which all must be traced. There would neither have been tears, nor cares, nor illness, nor deaths, nor funerals in the earth, if there had been no sin. We must bear this state of things patiently. We cannot alter it. We may thank God that there is a remedy in the Gospel, and that this life is not all. But in the mean time, let us lay the blame at the right door. Let us lay the blame on sin. How much we ought to hate sin! Instead of loving it, cleaving to it, dallying with it, excusing it, playing with it, we ought to hate it with a deadly hatred. Sin is the great murderer, and thief, and pestilence, and nuisance of this world. Let us make no peace with it. Let us wage a ceaseless warfare against it. It is "the abominable thing which God hateth." Happy is he who is of one mind with God, and can say, I "abhor that which is evil." (Rom. xii. 9.) We learn, secondly, from these verses, how deep is the compassion of our Lord Jesus Christ's heart. We see this beautifully brought out in His behaviour at this funeral in Nain. He meets the mournful procession, accompanying the young man to his grave, and is moved with compassion at the sight. He waits not to be applied to for help. His help appears to have been neither asked for nor expected. He saw the weeping mother, and knew well what her feelings must have been, for He had been born of a woman Himself. At once He addressed her with words alike startling and touching :-He "said unto her, Weep not."-A few more seconds, and the meaning of His words became plain. The widow's son was restored to her alive. Her darkness was turned into light, and her sorrow into joy. Our Lord Jesus Christ never changes. He is the same P yesterday, to-day, and for ever. His heart is still as compassionate as when He was upon earth. His sympathy with sufferers is still as strong. Let us bear this in mind, and take comfort in it. There is no friend or comforter who can be compared to Christ. In all our days of darkness, which must needs be many, let us first turn for consolation to Jesus the Son of God. He will never fail us, never disappoint us, never refuse to take interest in our sorrows. He lives, who made the widow's heart sing for joy in the gate of Nain. He lives, to receive all labouring and heavy-laden ones, if they will only come to Him by faith. He lives, to heal the brokenhearted, and be a Friend that sticketh closer than a brother. And He lives to do greater things than these one day. He lives to come again to His people, that they may weep no more at all, and that all tears may be wiped from their eyes. We learn, lastly, from these verses, the almighty power of our Lord Jesus Christ. We can ask no proof of this more striking than the miracle which we are now considering. He gives back life to a dead man with a few words. He speaks to a cold corpse, and at once it becomes a living person. In a moment, in the twinkling of an eye, the heart, the lungs, the brain, the senses, again resume their work and discharge their duty. Young man," He cried, "I say unto thee arise." That voice was a voice mighty in operation. At once "he that was dead sat up and began to speak." Let us see in this mighty miracle a pledge of that solemn event, the general resurrection. That same Jesus who here raised one dead person, shall raise all mankind |