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What benefits affliction can confer on the soul. We read, that anxiety about a son led the nobleman to Christ, in order to obtain help in time of need. Once brought into Christ’s company, he learned a lesson of priceless value. In the end, “he believed, and his whole house.” All this, be it remembered, hinged upon the son’s sickness. If the nobleman’s son had never been ill, his father might have lived and died in his sins. Affliction is one of God’s medicines. By it He often teaches lessons which would be learned in no other way. By it He often draws souls away from sin and the world, which would otherwise have perished everlastingly. Health is a great blessing, but sanctified disease is a greater. Prosperity and worldly comfort, are what all naturally desire; but losses and crosses are far better for us, if they lead us to Christ. Thousands at the last day, will testify with David, and the nobleman before us, “It is good for me that I have been afflicted.” (Psa. 119:71.) Let us beware of murmuring in the time of trouble. Let us settle it firmly in our minds, that there is a meaning, a needs be, and a message from God, in every sorrow that falls upon us. There are no lessons so useful as those learned in the school of affliction. There is no commentary that opens up the Bible so much as sickness and sorrow. “No chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth peaceable fruit.” (Heb. 12:11.) The resurrection morning will prove, that many of the losses of God’s people were in reality eternal gains.

Yet all this troubling is in love. He sounds his trumpet to awake the sleepers. He comes to us in grace as he came to Jerusalem. Why should we be troubled? We need not, if we be willing to receive Him and to worship Him. He does not wish to terrify or to repel. His desire is to attract: to get entrance for Himself into our hearts. Of course, if the world be there, and you are unwilling to part with it, his coming will trouble you, his knock will alarm you. If your idols refuse to be displaced, if another king reigns within and is resolved to keep his throne, the coming of Messiah must be the cause of unmingled trouble. It cannot be otherwise; for He demands your whole man complete and without reserve. But if, through grace, you are weary of your present occupants, and would fain be dispossessed of the world and Satan, then here is the Christ, the Son of God,—He wants to come into your city, your house, your heart. Give Him free welcome and glad entrance. Let Him come in and sup with you. Let his grace constrain you to willing obedience. He is thy Lord, worship thou Him.

We should notice … in this passage, the almighty power of our Lord Jesus Christ. We see sicknesses and devils alike yielding to His command. He rebukes unclean spirits, and they come forth from the unhappy people whom they had possessed. He rebukes a fever, and lays his hands on sick people, and at once their diseases depart, and the sick are healed. We cannot fail to observe many like cases in the four Gospels. They occur so frequently that we are apt to read them with a thoughtless eye, and forget the mighty lesson which each one is meant to convey. They are all intended to fasten in our minds the great truth that Christ is the appointed Healer of every evil which sin has brought into the world. Christ is the true antidote and remedy for all the soul-ruining mischief which Satan has wrought on mankind. Christ is the universal physician to whom all the children of Adam must repair, if they would be made whole. In Him is life, and health, and liberty. This is the grand doctrine which every miracle of mercy in the Gospel is ordained and appointed to teach. Each is a plain witness to that mighty fact, which lies at the very foundation of the Gospel. The ability of Christ to supply to the uttermost every want of human nature, is the very corner-stone of Christianity. Christ, in one word, is “all” (Colossians 3:11). Let the study of every miracle help to engrave this truth deeply on our hearts.

Be not ashamed: He said this, because the confession of the gospel was accounted infamous; and therefore he forbids that either ambition or the fear of disgrace shall prevent or retard him from the liberty of preaching the gospel. And he infers this from what has been already said; for he who is armed with the power of God will not tremble at the noise raised by the world, but will reckon it honourable that wicked men mark them with disgrace.

The axe. This is judgment; destruction. The axe is not for planting, or pruning, or dressing, or propping, or protecting, but for cutting down. It is spoken of as used for trees; for the carved work of the temple; for towers; for a whole forest; for a battle-axe. In all cases for overthrow, utter overthrow. The axe against Israel was the Roman host, and many such axes has God wielded, age after age. ==Every judgment is an axe; pestilence is God’s axe; famine God’s axe; adversity God’s axe. At Christ’s second coming will be the uplifting of the axe against antichrist, against Christendom, against every false church. There is a great difference between the axe and the pruning knife. Yet some of God’s judgments are both in one. An axe to the ungodly; a pruning knife to the saint. It is God’s axe, not man’s; its edge is sharp; it is heavy; it will do its work well. ==

God’s purpose is to rule by a man. The King both of earth and heaven is to be son of David and son of Abraham. ‘The man Christ Jesus’ is heir of the throne of David as well as possessor of the throne of heaven. The crown of all the earth is to be placed on the head of a man. Human hands are to wield the sceptre of the universe .... God’s purpose is to link heaven and earth together by a man. It is in the man Christ Jesus that the reconciliation takes place between them. It is by this man that the nearness is to be maintained for ever. He is the bridge, the ladder, the chain, the golden clasp that is to knit together the heavenly and earthly regions and races. Round this human centre the universe is to revolve. Glad tidings! The woman’s seed has at length come to our rescue from the hands of our great enemy! Glad tidings! Unto us a child is born, unto us a Son is given. Glad tidings! Jesus, the son of Mary, of David, of Abraham, of Adam, is our Saviour; our prophet; our priest; our king. Oh, has not God loved man?

God’s purposes concerning earth have always unfolded themselves by election and selection,—of men, of places, of nations. Church-history is the record and manifestation of the electing and selecting will of a Sovereign God. There are elect nations and countries as well as elect souls. Israel was God’s elect nation of old, Canaan his elect land, Jerusalem his elect city, and Zion his elect hill. This national election began with individual election,—Abraham. From the day of his being chosen, God’s purpose centred in a nation,—the nation that was to spring from him. The Jew was chosen to be the first of nations,—to rise above the civilised Greek and the mighty Roman. The Jew was to be the centre of God’s workings and teachings. The Jew was to be the race with which Godhead was to be connected. Messiah was to be son of Abraham,—son of the great believer. And it was so; the seed of Abraham was that portion of the seed of the woman from which Messiah came. Jesus was a Jew; a son of Abraham; a scion of that race to whom God had committed his oracles and his covenant; in connection with whom the true history of our race is connected: ‘The book of the generation of Jesus Christ the Son of Abraham.’

There is comfort here for all who are really serving Christ, and are yet cast down by a sense of their own infirmity. There are many in such case. They are oppressed by doubts and anxieties. They sometimes think they shall never reach heaven after all, but be cast away in the wilderness. Let them fear no longer. Their strength shall be according to their day. The difficulties they now fear shall vanish out of their path. The lion in the way which they now dread, shall prove to be chained. The same gracious hand which first touched and healed, shall uphold, strengthen, and lead them to the last. The Lord Jesus will never lose one of His sheep. Those whom He loves and pardons, He loves unto the end. Though sometimes cast down, they shall never be cast away. The healed soul shall always go on “ministering to the Lord.” Grace shall always lead to glory.

GREAT is the force of example, either to vitiate or improve the morals of those around us. There are few, even of real Christians, who do not, in some considerable degree, yield to its influence. The church at Philippi was, on the whole, distinguished for its attainments: yet even there, hypocrisy was found, and error had its advocates. The example of some worldly and sensual professors was likely to prove extremely injurious: while therefore the Apostle declares his grief occasioned by their misconduct, he exhorts the Church to unite in following rather the example that he had set them, and to notice with approbation all who conducted themselves agreeably to his advice.

There is no fence around Him to keep us off; no guard to forbid or warn us away. Any one, every one may come at once to be healed. It is the sick, not the whole, that he invites. It is the leper, the palsied, the fevered, the blind, the lame, the deaf, the devil-possessed, that he bids welcome to. On every side we may approach Him. At any time, and in any way, we may come. Whatever be the length or the deadliness of our disease, we may come. The physician is divinely skillful; the medicine is free; the cure is certain. Health for sick humanity! Medicine for a diseased world! A Physician for a dying race! Such are the messages which we bring. All of them overflowing with God’s great love to sinners; to sinners simply as such. The depths of divine compassion are infinite. So are its heights. God’s pitying love takes in the worst sinner that ever breathed the air of earth. Wide as earth; wide as the bounds of sin; wide as the evil of human hearts; wide as heaven; wide as His own infinite heart; such is the pitying love of God.

He comes as an infant, yet He comes as a King. He comes, offering rest, and forgiveness, and life; yet He, at the same time, makes a claim upon us which none will accept save he whose heart has been touched by the Holy Ghost. He speaks to us in grace, he looks at us in grace; yet in doing so He presents us with a cross which we must bear, with a yoke which we must take on. He announces himself as Jesus the Saviour, yet, in doing so, He lets us know that He is as a Saviour from sin, a deliverer from this present evil world. Therefore it is that He is not always welcomed; nay, so often rejected. Therefore it is that his presence in love and lowliness troubles the sons of men. They are disarmed,—perhaps attracted, by that love and lowliness; but the demands which these make upon their whole being and life, their allegiance, their obedience, their affection, are such as they will not submit to. So they are troubled, and bid Him depart out of their coasts.

He is of David’s royal stock, the God-selected family, for whom Israel’s crown was destined for ever. God first narrows the circle of humanity to Abraham’s race; then He limits that circle to the tribe of Judah; then he selects from that tribe David’s family. Kingship in Israel was to be connected with David and his line. Messiah came not only as the son of Judah, but as the son of David, heir to Israel’s crown, heir apparent to the throne of the world. Jesus of Bethlehem, Jesus of Nazareth is our King; son of David as well as son of Abraham. The crown of the world, nay, of the universe, is on the head of a Jew, a son of David, a son of Abraham.

He is of the same stock as we are, the same ancient root, the first man Adam, whom God created. He is bone of our bone, and flesh of our flesh … In everything that is truly human He is one of us. He “knew no sin”; He was ” that holy thing” yet was He all the more human because of the absence of sin for sin is not an original part of our nature. As man, then, He sympathises; He pities; He loves. As man, He “loved his neighbour as himself,” and so “fulfilled the royal law of love.” As man, He was born, He lived, He “grew in stature, and in wisdom, and in favour with God and man.” His was thoroughly a human body and a human soul; his was thoroughly a human life and a human death. His was human hunger and thirst, human sleep and waking, human weariness and rest. His words were human words, issuing from human lips, and the utterance of a human heart. His looks were human looks, his tones were human tones, his tears were human tears. He was man all over, yet sinless; man all over, living in man’s world, yet not partaker of that world’s evil; man all over in every step He took, and every word He spoke; man all over in his daily intercourse with his fellow-men, and in his fellowship with his Father in heaven.

He has come to an hospital, a city of the plague, a world where all are sick and dying; both in soul and body. Heavenly skill is his; nay, divine. Medicine is his; love to the sick is in his heart, and the balm of Gilead in his hand. He healed “all manner of sickness, and all manner of disease among the people.” He did so in fulfilment of his divine errand. He did so to manifest his divine fulness and skill. He did so to shew his power and willingness to heal worse diseases. He did so to attract and invite the spiritually sick,—the blind, the deaf, the lame, the leprous, the palsied,—all that are sick, whatever the nature of their disease. He is the great healer still! And we come to Him for health. He is the tree of life, both in leaf and fruit. He beckons us to his shade and healing. Wilt thou be made whole? is his question to each. He wants to be made use of by us. He entreats as a favour that we employ Him as our physician, and that we apply for his medicines. We need not specify them,—indeed, we cannot,—He knows what they are, as He knows what our sickness is. There is not one sick soul here that He is unwilling to heal. Oh, apply;—apply at once!

He is son of David and Solomon, the last of a long line of kings. He is the root and offspring of David; the rod from the stem of Jesse, the branch from his roots. All that is regal in a human pedigree is here. In one sense this is but a small thing; yet it was befitting Him who is King of kings to be thus honoured, and to have his divine prerogatives symbolised by his human.

Jesus the Teacher. He is the great giver of instruction to the sons of men; for He is the word and the wisdom; He is the lesson as well as the teacher. “Who teacheth like Him” who says, “Learn of me.” They who come to Him He calls “disciples,“—men who enter his school, and come to Him for instruction. As such He receives them and deals with them; for He has “compassion on the ignorant.” Not in one thing, but in all things does He teach. He teaches the inner man, for He has access to the spirits of men. He speaks to ear, and heart, and conscience. There is no teaching like his for completeness, for efficacy, and for the moulding of the whole man. He speaks, and we hear. We speak, and He hears. He comes to us; we go to Him. And in this blessed interchange between the scholar and the Master, the great work of enlightenment, renovation, expansion, consolation takes place. Of all teachers, He is the wisest and most learned, as well as the most patient, loving, and painstaking. He openeth our ears to hear and our eyes to see. As He did in Galilee in the days of his flesh, so does He now over all the earth, though at the Father’s right hand.

These verses describe the miraculous cure of a sick man. A centurion, or officer in the Roman army, applies to our Lord on behalf of his servant, and obtains what he requests. A greater miracle of healing than this, is nowhere recorded in the Gospels. Without even seeing the sufferer, without touch of hand or look of eye, our Lord restores health to a dying man by a single word. He speaks, and the sick man is cured. He commands, and the disease departs. We read of no prophet or apostle, who wrought miracles in this manner. We see here the finger of God.

This is the voice of one crying in the wilderness; the voice of a second Elijah; the man of the desert; the burning and shining light; the forerunner of Messiah; the prophet of warning. He spoke to Israel; he speaks to us. It is the voice of warning; a trumpet voice; prelude to the last trumpet; herald of coming wrath and woe. It spoke first to Israel; it speaks to the church; it speaks to Christendom; it speaks to the world; it speaks to each of us.

Messiah, King of Israel, Redeemer of the nation, son of David, heir of David’s throne, He was the great national hope; a hope that had been cherished age after age, and had not died out; nay, was now more cherished than ever because of present oppression, and because the time foretold was fast running out. Now wise men came from the far East telling them they had seen the star of their new-born King; now the Gentile came to say that he had heard of the glorious birth. Should they be troubled1? Should they not rejoice? Should they not say like Jacob, “I have waited for thy salvation,” or like Simeon, “Now let thy servant depart in peace, for mine eyes have seen thy salvation.” But the announcement that their hope is realised, their great national expectation fulfilled, occasions only trouble!

Let us mark, lastly, in these verses, what a rare thing is thankfulness. We are told that of all the ten lepers whom Christ healed, there was only one who turned back and gave Him thanks. The words that fell from our Lord’s lips upon this occasion are very solemn: “Were there not ten cleansed? But where are the nine?” The lesson before us is humbling, heart-searching, and deeply instructive. The best of us are far too like the nine lepers. We are more ready to pray than to praise, and more disposed to ask God for what we have not, than to thank Him for what we have. Murmurings, and complainings, and discontent abound on every side of us. Few indeed are to be found who are not continually hiding their mercies under a bushel, and setting their wants and trials on a hill. These things ought not so to be. But all who know the church and the world must confess that they are true. The wide-spread thanklessness of Christians is the disgrace of our day. It is a plain proof of our little humility. Let us pray for a daily thankful spirit. It is the spirit which God loves and delights to honor. David and St. Paul were eminently thankful men.—It is the spirit which has marked all the brightest saints in every age of the church. M’Cheyne, and Bickersteth, and Haldane Stewart, were always full of praise.—It is the spirit which is the very atmosphere of heaven. Angels and “just men made perfect” are always blessing God.—It is the spirit which is the source of happiness on earth. If we would be careful for nothing, we must make our requests known to God not only with prayer and supplication, but with thanksgiving.

He has an imperfect ancestry … Even these holy men from whom he sprang were very imperfect, as we see in the sins of David and Solomon … Among his ancestors are many open sinners and idolaters, kings of Judah such as Rehoboam, Ahaz, and Jehoiakin, … of whom it is said that they did evil in the sight of the Lord. Yes; his genealogy is a very mixed one; but all the more on that account indicative of that which He had come to do, and of those whom He had come to save,—the ungodly, the chief of sinners, the lost, the unrighteous .... These all died. Their connection with him did not make them immortal. Whether shepherds, or patriarchs, or kings, or carpenters, they were mortal. For out of the mortal was to come the immortal; life out of death; the everlasting One out of those whose life is a vapour; the resurrection and the life out of those who were dust and who returned to dust. Thus He is linked with our sin, though He is sinless; with our curse, though He is the blessed One.

His whole ancestry is as thoroughly human as ours can be. Every link of the chain is human … It is a long chain, sometimes almost broken or worn through; but thus all the more thoroughly human. He is the seed of the woman; the man Christ Jesus. He is very man, out of the loins of Abraham, and of the substance of the Virgin; son of Mary and son of Adam.

He is the great healer; the sinner’s one physician. His words are health. His touch is health. His look is health. Nay, his very garments are health ; for as many as touch either Him or them are made perfectly whole. Leprosy, lunacy, fever, blindness, death, possession by Satan, are nothing to Him. In Him all fulness dwells; and that fulness is dispensed by love. There was much here to quench that love, much to repel Him, but He will not be repelled, and his love cannot be quenched, even by the waters of unbelief. He is “mighty to save”—“able to save to the uttermost.” Omnipotence is in his touch, his look, his word. Let us do justice to his fulness and his grace, lest He have to say of us, O faithless and perverse generation.

Let us mark, firstly, in this passage, how earnestly men can cry for help when they feel their need of it. We read that “as our Lord entered into a certain village there met him ten men that were lepers.” It is difficult to conceive any condition more thoroughly miserable than that of men afflicted with leprosy. They were cast out from society. They were cut off from all communion with their fellows. The men described in the passage before us appear to have been truly sensible of their wretchedness. They “stood afar off;“—but they did not stand idly doing nothing. “They lifted up their voices and said, Jesus, Master, have mercy on us.” They felt acutely the deplorable state of their bodies. They found words to express their feelings. They cried earnestly for relief when a chance of relief appeared in sight.

He is speaking, not of a tree, but trees; a forest. He is likening Israel to a forest. It may be an olive-wood or a palm-wood, the oaks of Bashan or the cedars of Lebanon. Israel is the forest, God’s forest, planted by God, on God’s own hills and valleys. So also is the church; and each member is a tree in that forest. On that forest God has his eye; from its trees God comes seeking fruit. From the forest of Lebanon trees were once cut down for the temple; but this is for destruction, not for building nor ornament.

It is Christ himself that comes before us here; Christ in his life and doings here below; Christ as the God-man, the sent of God, the revealer of the Father; Christ as the sinner’s friend and helper. By looking at Him as He was on earth, we learn what He is now in heaven; our faith gets a soil in which to root itself; a foundation on which to rest. We see Him on earth full of grace and truth; in heaven the same; just such an one as a sinner can approach, and trust, and love; just such an one as possesses all that a sinner needs. Mark these three things here (1.) Jesus the teacher; (2.) Jesus the preacher; (3.) Jesus the healer.

This is strange. Had the like happened elsewhere, in Babylon, or Rome, or Egypt,—it would not have surprised us. Or had these been “troubled,” it would have been natural enough. But it is Jerusalem! She is troubled! Nay, it is “all Jerusalem.” Troubled at the news of her King’s arrival! Not excited, or agitated, but “troubled.” Had it been said, “rejoiced,” we could have understood it, but “troubled,“—how strange! Let us inquire into Jerusalem’s trouble and its causes. The simple visible cause was the statement of the wise men that one had been born King of the Jews. And how this could trouble Jerusalem is not easy to see. For,—It contained nothing alarming. It was but of a babe that the wise men spoke; only the birth of a babe,—no more. They did not come to tell that some Eastern King had espoused the cause of this babe, and was on his way, with an army, to secure a throne for him. Their question simply pertained to a babe whom they desired to worship. It was a religious act entirely that they had come to perform. The name they gave the babe, “King of the Jews,” might trouble Herod; but surely there was nothing to alarm Jerusalem. Herod was a tyrant,—a foreign tyrant, moreover,—only indirectly a Jew; he might be troubled; but it ought not to have awakened fear in any Jew, especially in any citizen of the royal city.

Thus is Jesus in all respects fitted for his mighty work of redeeming. He is very man and very God. He is the seed of the woman, the seed of Abraham, the seed of David, the son of Mary, yet God over all, blessed for ever. Thus He can bear our sins; He can sympathise with our sorrows; He can fight our battles; He can love as a man, a fellow-man, bone of our bone, and flesh of our flesh.

There is comfort in this thought for all who feel a desire to serve Christ, but at present are afraid to begin. There are many in this state of mind. They fear that if they come forward boldly, and take up the cross, they shall by and bye fall away. They fear that they shall not be able to persevere, and shall bring discredit on their profession. Let them fear no longer. Let them know that Jesus is an Almighty Saviour, who never forsakes those who once commit themselves to Him. Once raised by His mighty hand from the death of sin, and washed in His precious blood, they shall go on “ministering to Him” to their life’s end. They shall have power to overcome the world, and crucify the flesh, and resist the devil. Only let them begin, and they shall go on. Jesus knows nothing of half-cured cases and half-finished work. Let them trust in Jesus and go forward. The pardoned soul shall always be enabled to serve Christ.

Let us learn a lesson from the centurion’s example. Let us, like him, show kindness to every one with whom we have to do. Let us strive to have an eye ready to see, and a hand ready to help, and a heart ready to feel, and a will ready to do good to all. Let us be ready to weep with them that weep, and rejoice with them that rejoice. This is one way to recommend our religion, and make it beautiful before men. Kindness is a grace that all can understand.—This is one way to be like our blessed Saviour. If there is one feature in His character more notable than another, it is His unwearied kindness and love.—This is one way to be happy in the world, and see good days. Kindness always brings its own reward. The kind person will seldom be without friends.