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Exegetical and Hermeneutical Commentary of Matthew 8:5

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And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,

5. a centurion ] i. e. a captain or commander of a century a company normally composed of a hundred men, the sixtieth part of a legion in the Roman army. This centurion was probably an officer in the army of Herod Antipas, which would be modelled after the Roman fashion.

Fuente: The Cambridge Bible for Schools and Colleges

5 13. Cure of a Centurion’s Servant

St Luk 7:1-10, where the incident is placed immediately after the Sermon on the Mount. The centurion sends a deputation of Jewish elders to Jesus, who speak of the worthiness of the centurion and of his love to the nation, “he built us a synagogue.” St Luke does not introduce our Lord’s comparison between Jew and Gentile, and the promises to the latter. This last point is characteristic the rejection of the Jews is not dwelt upon when the Gospel is preached to the Gentiles. This might be further illustrated from the Acts.

Fuente: The Cambridge Bible for Schools and Colleges

Capernaum – See the notes at Mat 4:13.

There came unto him a centurion – A centurion was the commander of 100 men in the Roman armies. Judea was a Roman province, and garrisons were kept there to preserve the people in subjection. This man was probably by birth a pagan. See Mat 8:10.

Fuente: Albert Barnes’ Notes on the Bible

Mat 8:5; Mat 8:10

There came unto Him a centurion, beseeching Him.

I. The applicant. He was a centurion, etc. He was a Gentile, and not of the house of Israel. His profession was unfavourable to piety.

II. The suit he presented. The object of his suit. The way in which he presented it: personal exertion, earnest application, reverence and humility, extraordinary faith.

III. The success he experienced. He was honoured by the Saviour, his servant was healed.

1. Admire this example of human excellence.

2. See the grace and power of the Saviour.

3. Let all believers exert their influence for the good of others. (J. Burns, LL. D.)

Manliness

It is sometimes said that religion is not a thing for men.

I. Look at this soldiers faith. It Was the faith of a man; no sign of weakness or effeminacy.

II. Look at this soldiers humility. It was the humility of a man; not mere subservience, which bends before title, wealth, and perhaps not before God. It is an elevating thing to bend before such a God as ours.

III. Look at this soldiers affection. Human affections not to be sneered at. These are the qualities of true manhood. (A. G. Bowman, M. A.)

1. The duty of masters in relation to their servants.

2. The duty of making intercession on behalf of others at the throne of grace, and the encouragement given thereto.

3. The intimate connection between great faith and great humility. (A. Peebles.)

Christs healing the centurions servant

I. In the centurion we have an instructive example to petitioners.

1. His benevolence in applying to Christ on behalf of the sick servant. He had not been hardened by scenes of war. The prudence and diligence of the servant won his esteem. Providence compensates cruelty or attention towards servants; this sickness brought the centurion into contact with Our Lord.

2. The humility that declined the Saviours offer-I will come and heal him. What conscious power; prompt kindness; unwearied benevolence! The military spirit often haughty.

3. The faith that asked only a word from the Saviours lips. He was convinced of Christs supremacy.

II. In the Saviour we have an edifying pattern to benefactors.

1. His admiration of the centurions faith. Christ, who saw all the glory of the world-wealth, valour, culture-admires faith more than all.

2. Christs warning to the Jewish nation-Many shall come, etc. (ver. 11).

3. The miracle of healing on the servant. (J. Bennett, D. D.)

The Roman centurion

I. In all the sick the highest honour given to a dying slave.

1. He is honoured by his master because he is faithful and obedient. Also because he was probably a believer in the God of Israel. How anxious ought we to be for the spiritual good of our friends, if centurion so anxious for bodily healing.

2. The whole city is moved on behalf of this poor, dying stranger; it is this which exalts his case above all the other sick in the gospel narratives.

3. The Lord Himself honours this dying stranger, saying, I will come and heal him. Jesus had a hard days work, and might have spared Himself this visit to the sick bed.

II. The deepest humility hid in the heart of a Roman commander.

1. The centurion is the only example of a man who thought himself unworthy to come to Christ, to speak to Jesus personally. How unworthy are we to address God!

2. He is the only man who thinks his house unworthy of Christ. Probably he had a good official residence.

III. The strongest faith found in a gentile soldier. The strength of his faith is connected with the depth of his humility; faith the root of every grace.

1. His faith discerns in the Son of Mary the unseen arm of the Lord.

2. His faith so discerns Christ as to make his own unworthiness no barrier to Christs work. (A. M. Stuart.)

Miracles of healing

I. What disease is; what place it holds with reference to the office and work of the redeemer. An important place from the numerous cases of cure. Disease is the beginning of death. Christ came to abolish death; by healing confirmed His mission. He showed the great restoration He came to effect in our whole nature.

1. The Son of Man came to save mens lives, not to destroy them.

2. The importance of these our bodies in the great process of redemption. Modern religion too spiritual: must better the body by civilization and art, as well as soul.

II. The typical import of these healing miracles.

1. A type of mans great disease-sin.

2. The great command which Christ has over all diseases, as His servants, going and coming at His word. (H. Alford, D. D.)

True faith

Our Lord did not heal the centurions servant at once; He delays. He will allow time for the play and energy of faith. What were the characters of the centurions faith?

1. His faith must have been a thing of gradual growth, and it must have grown under no ordinary conditions. He was a heathen. Many a man in his position would have looked at the religion around him with lack of sympathy. But he had come to see that though the Romans were better than the Jews in courage, the Jews were in possession of a higher faith. One step leads to another. He took interest in the religion of Israel: then led to notice the fame of Jesus. No help came to him from the memories of youth. When adverse circumstances do not kill faith, they brace it.

2. His faith was marked by thoroughness. No flaws in it at a critical hour.

3. His faith was characterized by humility. Alive to the awful majesty of God.

The question has been asked, Why should such a disposition and effort as faith have this power?

1. One reason of the religious power of faith is that it implies knowledge of facts of the highest importance to man.

2. It is a test or criterion of the predominant disposition of the soul or character. The believer has moral affinities with the revelation. The habit of insincerity is fatal to faith.

3. The third reason for the religious power of faith is its leverage. It sets the soul in motion, it embodies the element of will. Here a caution is necessary. Faith does not create, but apprehends its object. The healing power of Jesus is not dependent upon the centurions faith, although exerted as a token of approval of it. Let us pray for the faith of the centurion, persevering, thorough, humble. (Canon Liddon.)

Faith powerful because of the knowledge it imparts

At the time of the Franco-German War, some twelve years ago, the success of the Germans was largely attributed to the superiority of their intelligence department. They knew so much more about the strength and position of the enemy, and their own available resources, than did the French, that they conquered. Well, faith supplies the general intelligence department of the soul. Faith reports all that is of most importance to a being who is wrestling, not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. True, such information may not be acted on. The truant soul often prevails against the sense of evil; but faith does supply the information which may be acted on, and thus it contributes very efficiently indeed, a first condition of religious success. (Canon Liddon.)

Faith powerful because of the will-power it evokes

The action of faith is in Scripture represented to us not merely by that of the eye; it is also represented by that of the hand. When Scripture speaks of the believing Christian as apprehending, or laying hold oil Christ our Lord, it implies that faith is a hand as well as an eye; that it is not merely spiritualized intelligence, but spiritualized will. The faith which justifies does not merely behold; it claims its object. And the effort of will, which is thus inseparable from faith, means energy-let us be quite sure of it-in a great many more directions than one. (Canon Liddon.)

The faith of the centurion

I. That he attained it under unfavourable circumstances.

II. That his application was made, not for himself, but for his servant. His faith was thus adorned by fervent charity. We should intercede for others.

III. That he does not in words ask anything. He merely stated to Jesus the fact that his servant was ill. His faith deemed this enough to ensure relief from Christ. Jesus says, I will come and heal him. In these words He expresses His own gracious method in dealing with mankind.

IV. That it was tempered with humility. A false faith known by its pride.

V. How he uses his own reason for help in establishing this excellent faith. For I am a man under authority, etc. To us the word only is spoken. We must be healed through the influence of the written Word, if healed at all. This is the condition of our trial. Some want sensible proof of the truths of religion. (C. Girdlestone, M. A.)

The centurions faith proved

Go thy way; I will stay apart from thy sick servant; I will take thee at thy word.

I. Observe how this proposal was calculated to try the earnestness of his faith. How far we really believe may be gathered from the fruits of our faith. Let us thus test our belief in Providence, revelation, the assistance of Divine grace, of the resurrection of the body. What portion have we by real faith in these? To the centurion Christs words were words of comfort; to his servant, of healing. Are they to us? He was justified in the profession of his faith.

II. Hence we may account for the slight degree in which we at present derive benefits from the privileges of the Gospel. It is only by believing more heartily that we can be healed more fully.

III. From these words we may form a just apprehension also of our future sentence. Then it will be said, As thou hast believed, so be it done unto thee. We are graciously justified by faith. (C. Girdlestone, M. A.)

Thy word suffices me

I. The perfect readiness of Christ.

II. The conscious ability of Christ.

III. The abiding method of Christ. He spake and it was done.

1. This coming back to the original form of working in creation.

2. This method suits true humility.

3. It pleases great faith.

4. It is perfectly reasonable.

5. It is sure to succeed. (C. H. Spurgeon.)

The Divine Word enough

When William, Prince of Orange, was invited to come to England and be king, he promised certain offices to his friends, and he gave them written pledges. But when he offered such a pledge to the man who was to be his Lord Chamberlain, that nobleman replied, Your Majestys word is sufficient. I would not serve a king if I could not trust in his word. That saying pleased the king, and he who showed such faith in him became his favourite minister. Should we not be willing to take the word of the King of kings?

The Almighty Healer

I. As an answer to prayer.

1. Whose prayer was it that was here answered? A heathens.

2. What was the prayer that was here answered? Not personal, but relative, for another.

3. When was this prayer answered-immediately?

II. As an instance of condescension.

III. As A display of power.

IV. As an emblem of His grace. (W. Jay.)

The centurions faith and humility

1. The care of this centurion for his servant was commendable.

2. A beautiful instance of the conquest over prejudice. When prejudice shall be universally overcome, Turks and Hindoos will build Christian temples, and bigots of every sect will unite in seeking the Saviours mercy for the wretched of our race.

3. An example of great humility. His situation was calculated to foster pride.

4. The power of grace to overcome all the obstacles of rank and condition.

5. His faith. (W. H. Lewis.)

The worth of humility
Look

at the tops of the mountains. They represent pride. Nothing grows there. See how bare and barren they are! And then look at the quiet, low-lying valleys. They represent humility. And see how beautiful they are in their greenness and fertility! The highest branches of the vine or tree represent pride. You find no fruit on them. The low branches represent humility. These you will find bending down with the load of rich, ripe fruit that hangs upon them. A farmer went with his son into the wheat field to see if it was ready for the harvest. See, father, said the boy, how straight those stems hold up their heads! They must be the best ones. Those that hang down their heads, as if they were ashamed, cannot be good for much, Im sure. The farmer plucked a stalk of each kind, and said, Look here, foolish child. This stalk that stood up so straight is light-headed, and almost good for nothing; while this that hung its head so modestly is full of the most beautiful grain. (R. Newton, D. D.)

The greatness of faith

Christ knew all the man had gone through to arrive at faith. Faith is a hard work: and Jesus knows it. A man who is not a real Christian sometimes shows a trust which might well put to shame the truest child of God.

I. What composed the greatness of his faith?

1. With few advantages the centurion had gone far in advance of the age.

2. Seizing the first opportunity with personal exertion, and on a loving purpose, he came to Christ.

3. Arrived in His presence, he was earnest, simple, devout.

4. At Christs favour to him his faith rose higher, and his heart went lower.

II. How did that faith come? By the ways you cannot see-a grace-a creation. What makes faith grow larger?

1. Look into the constitution of faith. First, it is a clear understanding of the truth; secondly, it is a converting of the abstract truth into a thing real in the mind; thirdly, it is an appropriation, a making your own the truth understood. To increase faith these three points must he cultivated.

1. Keep pure the affections; avoid sin. Faith grows by its own actings.

2. He who would enlarge faith must feed upon promises.

3. To have found Christ as a Saviour gives faith its best impulse.

4. The measurement of everything to a Christian is the falling and rising of his faith. (J. Vaughan, M. A.)

It is evident that our religious attainments may not be equal to our opportunities of spiritual growth, and that we may be surpassed in moral excellence by those who have not enjoyed our mercies.

I. Our advantages as the professed disciples of Christ. In Judah is God known; His Name is great in Israel. Our advantages may be considered as great.

1. In our birth and education.

2. That we have the inspired volume in our own language.

3. The ordinances of the Lord are with us.

4. That we enjoy religious liberty.

II. Consider the attainments in the ways of God. What do we more than others?

1. Encouragement. If we have a little faith, it is a great mercy.

2. Reproof. Have we not loitered in the ways of God?

3. Instruction. Learn to do better. (T. Wood.)

A blessed wonder

What was there about the centurions faith so remarkable that Christ wondered at it?

I. That there was such faith found in such a person. Did not expect to find it in a Gentile-a Roman-a soldier, etc. The most astonishing and acceptable faith may be exercised by the most unlikely persons.

II. The subject of the centurions confidence-his servant struck with the palsy. His was a faith which took an impossibility into its hand and threw it aside, etc. There is no sin too black for His blood to wash out the stain.

III. The realizing energy of this mans faith which led him to deal with the case in such a business-like way. So should we.

IV. He did not ask for a sign. Some want to feel strong convictions, extraordinary sensations, etc. We must accept the bare word of God in Christ Jesus as the basis of faith, for no other foundation is to be depended on for a moment.

V. His conviction that Christ could cure his servant at once. Usually, successful combat with disease requires time. Pardon, a present blessing-not the result of weeks of fasting, etc.

VI. His deep humility, which instead of weakening his faith only strengthened it. How often the sense of unworthiness keeps from Christ-I cannot believe, I am so great a sinner, etc. The simplicity of faith often makes it difficult. (C. H. Spurgeon.)

Marvellous faith

This faith was remarkable, because it was-

I. Great in itself. The centurion believed-

1. That Christ had absolute power over disease.

2. That He could heal his servant at a distance.

3. By His word.

II. Great as compared with that of the Jews. They were favoured with many aids to faith, while the centurion had many obstacles, etc.; yet the faith of the latter far transcended that of the former. In this we have-

1. Warning for privileged people.

2. Encouragement for those who labour under disadvantages.

III. Joined with great humility. Humility is both the fruit of faith and the companion of faith; an humble soul has a high esteem of Christ, and a low esteem of himself. The faith of the centurion was-

IV. Gloriously rewarded.

1. His servant was healed.

2. He himself was received as a citizen of the kingdom of heaven. (W. Jones.)

The soldier and his slave

The suppliants previous history. A centurion-a Gentile.

1. He was a good neighbour.

2. He was a kind master.

I. Look at the Centurions address to the Saviour.

1. His humility. What words for a proud Roman to address to a poor Jew.

2. His faith. It took its colour from his soldier-life.

II. The Saviours comment on the conduct of this noble-minded soldier, and reflection to which it leads.

1. He announces, in connection with this remarkable display of faith, the inbringing of the Gentile nations. The Roman soldier was the earnest-sheaf of u mighty harvest yet to he reaped in heathen lands, o. That in every profession and occupation of life a man may serve God. His military habits fed his faith.

3. Great faith is fostered in the midst of difficulties. (J. R. Macduff, D. D.)

The centurions servant

1. The value of faith.

2. The value of intercession.

3. The value of Christs intercession. (T. R. Stevenson.)

The true disposition required in communicants

I am not worthy. Personal humility, met, limited, and directed by personal faith. Many say of the Holy Communion that they are unworthy.

1. But this humility, if really what it ought to be, should lead us directly to the performance of this sacred duty. Our humility should take the form of that in our text. The communicant cant be worthy as far as real worthiness is concerned.

2. But it is at this point that our humility should he met, limited, and directed by our faith. The centurions sense of unworthiness did not turn him aside from duty, from beseeching our Lord to help him; it delicately gave greater force to his request.

3. Our humility, if sincere, will issue in our greater confidence in Gods mercy. (J. Puckle, M. A.)

Faith where not expected

On which side of the garden wall, children, would you expect to get the finest fruit-on the inside, where the gardener has carefully tended the fruit, or on the other side, where the seed has accidentally dropped and grown up by itself? On the inside, would not you say? And if you found on the other side more order and better fruit than inside, you would be very much astonished. So was Jesus when He found this heathen man with such a beautiful trust and character as He had not met with among His own people-the sons of Abraham.

Faith superior to circumstances

The temptations incident to a military life are neither few nor small. Camps are not churches. Barracks are often baleful. We may, therefore safely affirm that if a holy life can be lived there, it can be lived anywhere. God is able to make you stand, though your lot be cast in slippery places. The leaves of some plants may be plunged in water and taken out dry. They are so defended by a fine, thick down all over their surface that water will lie in minature lakes in their hollows for hours, and leave no tinge of dampness. By Gods grace the plant of piety may be surrounded by evil influences and yet preserved from their power. (T. R. Stevenson.)

A soldiers faith

One day when Napoleon

I. was reviewing his troops in Paris, he let fall the reins of his horse upon the animals neck, when the proud charger galloped away. Before the rider could recover the bridle, a common soldier ran out from the ranks, caught the reins, stopped the horse, and placed the bridle again in the hands of the Emperor. Much obliged to you, captain, said Napoleon. The man immediately believed the chief and said, Of what regiment, sir? Napoleon, delighted with his quick perception and manly trust in his word, replied, Of my guards, and rode away, As soon as the Emperor left the soldier laid down his gun, saying, He may take it who will, and started for the Company of Staff Officers and so the soldier came duly to his post as Captain of Napoleons Guard. (Sibbs.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 5. Capernaum] See Clarke on Mt 4:13.

A centurion] . A Roman military officer who had the command of one hundred men.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Many think that this story was in order before the other. It is related by Luk 7:1-9, with some larger circumstances: there is only this difference between the two evangelists; Matthew seems to speak as if the centurion at first came in person to him; Luke saith, that he first sent the elders of the Jews to him, then some friends. But we are accounted ourselves to do that which we set others on work to do.

There came unto him a centurion; there came some elders of the Jews first, then some particular friends of one that was a Roman captain, to him, to tell him that the captain had a servant at his house that lay grievously sick of and tormented with the palsy; that which we usually call the dead palsy, in which a fit of the apoplexy usually issueth, when it doth not presently kill. Our Lord promises to come and heal him, therein showing both his kindness, and how acceptable to him the humanity of this centurion to his servant was. The centurion by his friends, as Luke tells us, sends to him, desiring him not to trouble himself to that degree, telling him.

1. That it was a favour of which he was not worthy. The best men have always the meanest thoughts of themselves.

2. That it was needless, for if he would only

speak the word, commanding out the distemper, that was enough to effect the cure. For he tells him, that he believed diseases were as much at Christs command as his servants were at his command. That they came at Gods command, wrought according to their commission from God, and went off when God commanded them off; so that if he, though at a distance, would command off his servants disease, it would be as effectual as his presence.

Whether this captain were actually proselyted to the Jewish religion or not, is uncertain: it should seem by our Saviours next words that he was not an Israelite; but it is most certain that he had a right notion of the power of the true God, and it looks very probable that he had a revelation of Christ, as the true Messiah and Son of God.

When Jesus heard it, he marvelled; admiration agreed not to Christ as God, but as man it did;

and said to them that followed him, Verily I say unto you, I have not found so great faith in Israel; that is, in the generality of the Israelites, for if we speak of particular persons, both Joseph and Mary had showed a greater faith. This expression is enough to let us know, that the centurion was no native Israelite, and make it probable he was not of the Jewish church, which might be, though he was so kind to the Jewish nation as to build them a synagogue, upon which account, Luk 7:3, &c., the elders of the Jews pleaded with Christ for him. This made our Saviour go on, prophesying of a further conversion of the Gentiles.

Fuente: English Annotations on the Holy Bible by Matthew Poole

And when Jesus was entered into Capernaum,…. Was returned from his journey through Galilee, to the place where he before dwelt, and is called his own city, Mt 9:1

there came unto him a centurion, a Roman officer, , “a commander of an hundred men”, as the Hebrew Gospel by Munster reads it: though the number of men under a “centurion” was more, according to some accounts.

“A band (it is said g) made two centuries, each of which consisted of an hundred and twenty eight soldiers; for a doubled century made a band, whose governor was called an ordinary “centurion”.”

Such an one was Cornelius, a centurion of a band, Ac 10:1. The other person that was healed was a Jew. The next instance of Christ’s power and goodness is the servant of a Gentile; he came to do good both to Jews and Gentiles;

beseeching him, not in person, but by his messengers; see Lu 7:3 and the Jews h say, , “that a man’s messenger is as himself”.

g Alex. ab Alex. Genial. Dier. l. 6. c. 13. h T. Bab. Beracot, fol. 34. 2.

Fuente: John Gill’s Exposition of the Entire Bible

Christ Heals the Centurion’s Servant.

5 And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, 6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. 7 And Jesus saith unto him, I will come and heal him. 8 The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. 9 For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. 10 When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. 11 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. 12 But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. 13 And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.

We have here an account of Christ’s curing the centurion’s servant of a palsy. This was done at Capernaum, where Christ now dwelt, ch. iv. 13. Christ went about doing good, and came home to do good too; every place he came to was the better for him.

The persons Christ had now to do with were,

1. A centurion; he was a supplicant, a Gentile, a Roman, an officer of the army; probably commander-in-chief of that part of the Roman army which was quartered at Capernaum, and kept garrison there. (1.) Though he was a soldier (and a little piety commonly goes a great way with men of that profession), yet he was a godly man; he was eminently so. Note, God has his remnant among all sorts of people. No man’s calling or place in the world will be an excuse for his unbelief and impiety; none shall say in the great day, I had been religious, if I had not been a soldier; for such there are among the ransomed of the Lord. And sometimes where grace conquers the unlikely, it is more than a conqueror; this soldier that was good, was very good. (2.) Though he was a Roman soldier, and his very dwelling among the Jews was a badge of their subjection to the Roman yoke, yet Christ, who was King of the Jews, favoured him; and therein has taught us to do good to our enemies, and not needlessly to interest ourselves in national enmities. (3.) Though he was a Gentile, yet Christ countenanced him. It is true, he went not to any of the Gentile towns (it was the land of Canaan that was Immanuel’s land, Isa. viii. 8), yet he received addresses from Gentiles; now good old Simeon’s word began to be fulfilled, that he should be a light to lighten the Gentiles, as well as the glory of his people Israel. Matthew, in annexing this cure to that of the leper, who was a Jew, intimates this; the leprous Jews Christ touched and cured, for he preached personally to them; but the paralytic Gentiles he cured at a distance; for to them he did not go in person, but sent his word and healed them; yet in them he was more magnified.

2. The centurion’s servant; he was the patient. In this also it appears, that there is no respect of persons with God; for in Christ Jesus, as there is neither circumcision nor uncircumcision, so there is neither bond nor free. He is as ready to heal the poorest servant, as the richest master; for himself took upon him the form of a servant, to show his regard to the meanest.

Now in the story of the cure of this servant, we may observe an intercourse or interchanging of graces, very remarkable between Christ and the centurion. See here,

I. The grace of the centurion working towards Christ. Can any good thing come out of a Roman soldier? any thing tolerable, much less any thing laudable? Come and see, and you will find abundance of good coming out of this centurion that was eminent and exemplary. Observe, 1. His affectionate address to Jesus Christ, which speaks,

(1.) A pious regard to our great Master, as one able and willing to succour and relieve poor petitioners. He came to him beseeching him, not as Naaman the Syrian (a centurion too) came to Elisha, demanding a cure, taking state, and standing upon points of honour; but with cap in hand as a humble suitor. By this it seems that he saw more in Christ than appeared at first view; saw that which commanded respect, though to those who looked no further, his visage was marred more than any man’s. The officers of the army, being comptrollers of the town, no doubt made a great figure, yet he lays by the thoughts of his post of honour, when he addresses himself to Christ, and comes beseeching him. Note, the greatest of men must turn beggars, when they have to do with Christ. He owns Christ’s sovereignty, in calling him Lord, and referring the case to him, and to his will, and wisdom, by a modest remonstrance, without any formal and express petition. He knew he had to do with a wise and gracious Physician, to whom the opening of the malady was equivalent to the most earnest request. A humble confession of our spiritual wants and diseases shall not fail of an answer of peace. Pour out thy complaint, and mercy shall be poured out.

(2.) A charitable regard to his poor servant. We read of many that came to Christ for their children, but this is the only instance of one that came to him for a servant: Lord, my servant lieth at home sick. Note, it is the duty of masters to concern themselves for their servants, when they are in affliction. The palsy disabled the servant for his work, and made him as troublesome and tedious as any distemper could, yet he did not turn him away when he was sick (as that Amalekite did his servants, 1 Sam. xxx. 13), did not send him to his friends, not let him lie by neglected, but sought out the best relief he could for him; the servant could not have done more for the master, than the master did here for the servant. The centurion’s servants were very dutiful to him (v. 9), and here we see what made them so; he was very kind to them, and that made them the more cheerfully obedient to him. As we must not despise the cause of our servants, when they contend with us (Job 31:13; Job 31:15), so we must not despise their case when God contends with them; for we are made in the same mould, by the same hand, and stand upon the same level with them before God, and must not set them with the dogs of our flock. The centurion applies not to witches or wizards for his servant, but to Christ. The palsy is a disease in which the physician’s skill commonly fails; it was therefore a great evidence of his faith in the power of Christ, to come to him for a cure, which was above the power of natural means to effect. Observe, How pathetically he represents his servant’s case as very sad; he is sick of the palsy, a disease which commonly makes the patient senseless of pain, but this person was grievously tormented; being young, nature was strong to struggle with the stroke, which made it painful. (It was not paralysis simplex, but scorbutica). We should thus concern ourselves for the souls of our children, and servants, that are spiritually sick of the palsy, the dead-palsy, the dumb palsy; senseless of spiritual evils, inactive in that which is spiritually good, and bring them to the means of healing and health.

2. Observe his great humility and self-abasement. After Christ had intimated his readiness to come and heal his servants (v. 7), he expressed himself with the more humbleness of mind. Note, Humble souls are made more humble, by Christ’s gracious condescensions to them. Observe what was the language of his humility; Lord, I am not worthy that thou shouldest come under my roof (v. 8), which speaks mean thought of himself, and high thoughts of our Lord Jesus. He does not say, “My servant is not worthy that thou shouldest come into his chamber, because it is in the garret;” But I am not worthy that thou shouldest come into my house. The centurion was a great man, yet he owned his unworthiness before God. Note, Humility very well becomes persons of quality. Christ now made but a mean figure in the world, yet the centurion, looking upon him as a prophet, yea, more than a prophet, paid him this respect. Note, We should have a value and veneration for what we see of God, even in those who, in outward condition, are every way our inferiors. The centurion came to Christ with a petition, and therefore expressed himself thus humbly. Note, In all our approaches to Christ, and to God through Christ, it becomes us to abase ourselves, and to lie low in the sense of our own unworthiness, as mean creatures and as vile sinners, to do any thing for God, to receive any good from him, or to have any thing to do with him.

3. Observe his great faith. The more humility the more faith; the more diffident we are of ourselves, the stronger will be our confidence in Jesus Christ. He had an assurance of faith not only that Christ could cure his servant, but,

(1.) That he could cure him at a distance. There needed not any physical contact, as in natural operations, nor any application to the part affected; but the cure, he believed, might be wrought, without bringing the physician and patient together. We read afterwards of those, who brought the man sick of the palsy to Christ, through much difficulty, and set him before him; and Christ commended their faith for a working faith. This centurion did not bring his man sick of the palsy, and Christ commended his faith for a trusting faith: true faith is accepted of Christ, though variously appearing: Christ puts the best construction upon the different methods of religion that people take, and thereby has taught us to do so too. This centurion believed, and it is undoubtedly true, that the power of Christ knows no limits, and therefore nearness and distance are alike to him. Distance of place cannot obstruct either the knowing or working of him that fills all places. Am I a God at hand, says the Lord, and not a God afar off? Jer. xxiii. 23.

(2.) That he could cure him with a word, not send him a medicine, much less a charm; but speak the word only, and I do not question but my servant shall be healed. Herein he owns him to have a divine power, an authority to command all the creatures and powers of nature, which enables him to do whatsoever he pleases in the kingdom of nature; as at first he raised that kingdom by an almighty word, when he said, Let there be light. With men, saying and doing are two things; but not so with Christ, who is therefore the Arm of the Lord, because he is the eternal Word. His saying, Be ye warmed and filled (Jam. ii. 16), and healed, warms, and fills and heals.

The centurion’s faith in the power of Christ he here illustrates by the dominion he had, as a centurion, over his soldiers, as a master over his servants; he says to one, Go, and he goes, c. They were all at his beck and command, so as that he could by them execute things at a distance his word was a law to them–dictum factum; well-disciplined soldiers know that the commands of their officers are not to be disputed, but obeyed. Thus could Christ speak, and it is done; such a power had he over all bodily diseases. The centurion had this command over his soldiers, though he was himself a man under authority; not a commander-in-chief, but a subaltern officer; much more had Christ this power, who is the supreme and sovereign Lord of all. The centurion’s servants were very obsequious, would go and come at every the least intimation of their master’s mind. Now, [1.] Such servants we all should be to God: we must go and come at his bidding, according to the directions of his word, and the disposals of his providence; run where he sends us, return when he remands us, and do what he appoints. What saith my Lord unto his servant? When his will crosses our own, his must take place, and our own be set aside. [2.] Such servants bodily diseases are to Christ. They seize us when he sends them; they leave us when he calls them back; they have that effect upon us, upon our bodies, upon our souls, that he orders. It is a matter of comfort to all that belong to Christ, for whose good his power is exerted and engaged, that every disease has his commission, executes his command, is under his control, and is made to serve the intentions of his grace. They need not fear sickness, nor what it can do, who see it in the hand of so good a Friend.

II. Here is the grace of Christ appearing towards this centurion; for to the gracious he will show himself gracious.

1. He complies with his address at the first word. He did but tell him his servant’s case, and was going on to beg a cure, when Christ prevented him, with this good word, and comfortable word, I will come and heal him (v. 7); not I will come and see him–that had evinced him a kind Saviour; but, I will come and heal him–that shows him a mighty, an almighty Saviour; it was a great word, but no more than he could make good; for he has healing under his wings; his coming is healing. They who wrought miracles by a derived power, did not speak thus positively, as Christ did, who wrought them by his own power, as one that had authority. When a minister is sent for to a sick friend, he can but say, I will come and pray for him; but Christ says, I will come and heal him: it is well that Christ can do more for us than our ministers can. The centurion desired he would heal his servant; he says, I will come and heal him; thus expressing more favour than he did either ask or think of. Note, Christ often outdoes the expectations of poor supplicants. See an instance of Christ’s humility, that he would make a visit to a poor soldier. He would not go down to see a nobleman’s sick child, who insisted upon his coming down (John iv. 47-49), but he proffers to go down to see a sick servant; thus does he regard the low estate of his people, and give more abundant honour to that part which lacked. Christ’s humility, in being willing to come, gave an example to him, and occasioned his humility, in owning himself unworthy to have him come. Note, Christ’s gracious condescensions to us, should make us the more humble and self-abasing before him.

2. He commends his faith, and takes occasion from it to speak a kind word of the poor Gentiles, v. 10-12. See what great things a strong but self-denying faith can obtain from Jesus Christ, even of general and public concern.

(1.) As to the centurion himself; he not only approved him and accepted him (that honour have all true believers), but he admired him and applauded him: that honour great believers have, as Job; there is none like unto him in the earth.

[1.] Christ admired him, not for his greatness, but for his graces. When Jesus heard it, he marvelled; not as if it were to him new and surprising, he knew the centurion’s faith, for he wrought it; but it was great and excellent, rare and uncommon, and Christ spoke of it as wonderful, to teach us what to admire; not worldly pomp and decorations, but the beauty of holiness, and the ornaments which are in the sight of God of great price. Note, The wonders of grace should affect us more than the wonders of nature or providence, and spiritual attainments more than any achievements in this world. Of those that are rich in faith, not of those that are rich in gold and silver, we should say that they have gotten all this glory, Gen. xxx. 1. But whatever there is admirable in the faith of any, it must redound to the glory of Christ, who will shortly be himself admired in all them that believe, as having done in and for them marvellous things.

[2.] He applauded him in what he said to them that followed. All believers shall be, in the other world, but some believers are, in this world, confessed and acknowledged by Christ before men, in his eminent appearances for them and with them. Verily, I have not found so great faith, no, not in Israel. Now this speaks, First, Honour to the centurion; who, though not a son of Abraham’s loins, was an heir of Abraham’s faith, and Christ found it so. Note, The thing that Christ seeks is faith, and wherever it is, he finds it, though but as a grain of mustard-seed. He had not found so great faith, all things considered, and in proportion to the means; as the poor widow is said to cast in more than they all, Luke xxi. 3. Though the centurion was a Gentile, yet he was thus commended. Note, We must be so far from grudging, that we must be forward, to give those their due praise, that are not within our denomination or pale. Secondly, It speaks shame to Israel, to whom pertained the adoption, the glory, the covenants, and all the assistances and encouragements of faith. Note, When the Son of man comes, he finds little faith, and, therefore, he finds so little fruit. Note, the attainments of some, who have had but little helps for their souls, will aggravate the sin and ruin of many, that have had great plenty of the means of grace, and have not made a good improvement of them. Christ said this to those that followed him, if by any means he might provoke them to a holy emulation, as Paul speaks, Rom. xi. 14. They were Abraham’s seed; in jealousy for that honour, let them not suffer themselves to be outstripped by a Gentile, especially in that grace for which Abraham was eminent.

(2.) As to others. Christ takes occasion from hence to make a comparison between Jews and Gentiles, and tells them two things, which could not but be very surprising to them who had been taught that salvation was of the Jews.

[1.] That a great many of the Gentiles should be saved, v. 11. The faith of the centurion was but a specimen of the conversion of the Gentiles, and a preface to their adoption into the church. This was a topic our Lord Jesus touched often upon; he speaks it with assurance; I say unto you, “I that know all men;” and he could not say any thing more pleasing to himself, or more displeasing to the Jews; an intimation of this kind enraged the Nazarenes against him, Luke iv. 27. Christ gives us here an idea, First, of the persons that shall be saved; many from the east and the west: he had said (ch. vii. 14), Few there be that find the way of life; and yet here many shall come. Few at one time, and in one place; yet, when they come altogether, they will be a great many. We now see but here and there one brought to grace; but we shall shortly see the Captain of our salvation bringing many sons to glory, Heb. ii. 10. He will come with ten thousands of his saints (Jude 14), with such a company as no man can number (Rev. vii. 9); with nations of them that are saved, Rev. xxi. 24. They shall come from the east and from the west; places far distant from each other; and yet they shall all meet at the right hand of Christ, the Centre of their unity. Note, God has his remnant in all places; from the rising of the sun, to the going down of the same, Mal. i. 11. The elect will be gathered from the four winds, ch. xxiv. 31. They are sown in the earth, some scattered in every corner of the field. The Gentile world lay from east to west, and they are especially meant here; though they were strangers to the covenant of promise now, and had been long, yet who knows what hidden ones God had among them then? As in Elijah’s time in Israel (1 Kings xix. 14), soon after which they flocked into the church in great multitudes, Isa 60:3; Isa 60:4. Note, When we come to heaven, as we shall miss a great many there, that we thought had been going thither, so we shall meet a great many there, that we did not expect. Secondly, Christ gives us an idea of the salvation itself. They shall come, shall come together, shall come together to Christ, 2 Thess. ii. 1. 1. They shall be admitted into the kingdom of grace on earth, into the covenant of grace made with Abraham, Isaac, and Jacob; they shall be blessed with faithful Abraham, whose blessing comes upon the Gentiles, Gal. iii. 14. This makes Zaccheus a son of Abraham, Luke xix. 9. 2. They shall be admitted into the kingdom of glory in heaven. They shall come cheerfully, flying as doves to their windows; they shall sit down to rest from their labours, as having done their day’s work; sitting denotes continuance: while we stand, we are going; where we sit, we mean to stay; heaven is a remaining rest, it is a continuing city; they shall sit down, as upon a throne (Rev. iii. 21); as at a table; that is the metaphor here; they shall sit down to be feasted; which denotes both fulness of communication, and freedom and familiarity of communion, Luke xxii. 30. They shall sit down with Abraham. They who in this world were ever so far distant from each other in time, place, or outward condition, shall all meet together in heaven; ancients and moderns, Jews and Gentiles, rich and poor. The rich man in hell sees Abraham, but Lazarus sits down with him, leaning on his breast. Note, Holy society is a part of the felicity of heaven; and they on whom the ends of the world are come, and who are most obscure, shall share in glory with the renowned patriarchs.

[2.] That a great many of the Jews should perish, v. 12. Observe,

First, A strange sentence passed; The children of the kingdom shall be cast out; the Jews that persist in unbelief, though they were by birth children of the kingdom, yet shall be cut off from being members of the visible church: the kingdom of God, of which they boasted that they were the children, shall be taken from them, and they shall become not a people, not obtaining mercy,Rom 11:20; Rom 9:31. In the great day it will not avail men to have been children of the kingdom, either as Jews or as Christians; for men will then be judged, not by what they were called, but by what they were. If children indeed, then heirs; but many are children in profession, in the family, but not of it, that will come short of the inheritance. Being born of professing parents denominates us children of the kingdom; but if we rest in that, and have nothing else to show for heaven but that, we shall be cast out.

Secondly, A strange punishment for the workers of iniquity described; They shall be cast into outer darkness, the darkness of those that are without, of the Gentiles that were out of the church; into that the Jews were cast, and into worse; they were blinded, and hardened, and filled with terrors, as the apostle shows, Rom. xi. 8-10. A people so unchurched and given up to spiritual judgments, are in utter darkness already: but it looks further, to the state of damned sinners in hell, to which the other is a dismal preface. They shall be cast out from God, and all true comfort, and cast into darkness. In hell there is fire, but no light; it is utter darkness; darkness in extremity; the highest degree of darkness, without any remainder, or mixture, or hope, of light; not the least gleam or glimpse of it; it is darkness that results from their being shut out of heaven, the land of light; they who are without, are in the regions of darkness; yet that is not the worst of it, there shall be weeping and gnashing of teeth. 1. In hell there will be great grief, floods of tears shed to no purpose; anguish of spirit preying eternally upon the vitals, in the sense of the wrath of God, is the torment of the damned. 2. Great indignation: damned sinners will gnash their teeth for spite and vexation, full of the fury of the Lord; seeing with envy the happiness of others, and reflecting with horror upon the former possibility of their own being happy, which is now past.

3. He cures his servant. He not only commends his application to him, but grants him that for which he applied, which was a real answer, v. 13. Observe,

(1.) What Christ said to him: he said that which made the cure as great a favour to him as it was to his servant, and much greater; As thou hast believed, so be it done to thee. The servant got a cure of his disease, but the master got the confirmation and approbation of his faith. Note, Christ often gives encouraging answers to his praying people, when they are interceding for others. It is kindness to us, to be heard for others. God turned the captivity of Job, when he prayed for his friends, Job xlii. 10. It was a great honour which Christ put upon this centurion, when he gave him a blank, as it were; Be it done as thou believest. What could he have more? Yet what was said to him is said to us all, Believe, and ye shall receive; only believe. See here the power of Christ, and the power of faith. As Christ can do what he will, so an active believer may have what he will from Christ; the oil of grace multiplies, and stays not till the vessels of faith fail.

(2.) What was the effect of this saying: the prayer of faith was a prevailing prayer, it ever was so, and ever will be so; it appears, by the suddenness of the cure, that it was miraculous: and by its coincidence with Christ’s saying, that the miracle was his; he spake, and it was done; and this was a proof of his omnipotence, that he has a long arm. It is the observation of a learned physician, that the diseases Christ cured were chiefly such as were the most difficult to be cured by any natural means, and particularly the palsy. Omnis paralysis, prsertim vetusta, aut incurabilis est, aut difficilis curatu, etiam pueris: atque soleo ego dicere, morbos omnes qui Christo curandi fuerunt propositi, difficillimos sua matura curatu esse–Every kind of palsy, especially of long continuance, is either incurable, or is found to yield with the utmost difficulty to medical skill, even in young subjects; so that I have frequently remarked, that all the diseases which were referred to Christ for cure appear to have been of the most obstinate and hopeless kind. Mercurialis De Morbis Puerorum, lib. 2. cap. 5.

Fuente: Matthew Henry’s Whole Bible Commentary

Unto him (). Dative in spite of the genitive absolute as in verse 1, a not infrequent Greek idiom, especially in the koine.

Fuente: Robertson’s Word Pictures in the New Testament

HEALING OF THE CENTURION’S SERVANT V. 5-13

1) “And when Jesus was entered into Capernaum,” (eiselthontos de autou eis kapharnaoum) “Then as he was entering into the city of Capernaum.” The name Capernaum means “city of consolation.” It is in upper Galilee, near the northwest side of the Sea of Galilee, where Jesus resided during His Galilee ministry, a great commercial route leading from the SW into Damascus, Syria, Mat 4:12-13; Joh 6:17.

2) “There came unto him a centurion,” (proselthen auto- hekatontarchos) “A centurion approached him,” a Roman officer in charge of an hundred soldiers. He is one of several centurions of which good things are recounted, Luk 7:5; Luk 23:47. This particular centurion built the Jews a synagogue, and was known for both wealth and piety.

3) “Beseeching him,” (parakalon auton) “beseeching or repeatedly appealing to him,” as also recounted, Luk 7:1-10.

Fuente: Garner-Howes Baptist Commentary

Mat 8:5

. And when Jesus had entered Those who think that Matthew and Luke give different narratives, are led into a mistake by a mere trifle. The only difference in the words is, that Matthew says that the centurion came to him, while Luke says that he sent some of the Jews to plead in his name. But there is no impropriety in Matthew saying, that the centurion did what was done in his name and at his request. There is such a perfect agreement between the two Evangelists in all the circumstances, that it is absurd to make two miracles instead of one.

The band of soldiers, which the centurion had under his command, was stationed, I have no doubt, in the town of Capernaum, in the same manner as garrisons were usually appointed for the protection of the towns. Though he perceived the morals of the people to be very vicious and depraved, (for we know that Capernaum, being on the seacoast, must have been more dissolute (499) than other towns,) yet this did not prevent him from condemning the superstitions of his country, and acquiring a taste for true and sincere piety. He had not built a synagogue for the Jews without exposing himself to some hatred and to some risk: and the only reason why he loved that nation was, that he had embraced the worship of one God. Before Christ healed his servant, he had been healed by the Lord.

This was itself a miracle. One who belonged to the military profession, and who had crossed the sea with a band of soldiers, for the purpose of accustoming the Jews to endure the yoke of Roman tyranny, submits willingly, and yields obedience to the God of Israel. Luke says that this servant was very dear to him; and thus anticipates a doubt which might have arisen in the mind of the reader: for we know that slaves (500) were not held in such estimation, as to make their masters so solicitous about their life, unless by extraordinary industry, or fidelity, or some other virtue, they had secured their favor. By this statement Luke means, that this was not a low or ordinary slave, but a faithful servant, distinguished by many excellencies, and very highly esteemed by his master; and that this was the reason why he was so anxious about his life, and recommended him so earnestly. From both Evangelists it is evident that it was a sudden palsy, which, from the first attack, took away all hope of life: for slow palsies are not attended by severe pain. Matthew says, that he was grievously tormented, and Luke, that he was near death Both descriptions — pain or agony, and extreme danger — serve to enhance the glory of the miracle: and for this reason I am the more unwilling to hazard any absolute assertion as to the nature of the disease.

(499) “ Plus pleines de dissolutions et de desbauches;” — “more full of dissoluteness and debauchery.”

(500) “ Qu’on ne tenoit pas si grande conte de serfs;” — “that they did not set so great value on slaves.”

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES

Mat. 8:5. A centurion.I.e. a captain or commander of a centurya company normally composed of a hundred men, the sixtieth part of a legion in the Roman army. This centurion was probably an officer in the army of Herod Antipas, which would be modelled after the Roman fashion (ibid.). The presence of a centurion implied that of a garrison stationed at Capernaum to preserve order (Plumptre).

Mat. 8:6. Servant, , boy (R.V. margin).The word is one which answers to the old English chylde, and denotes a servant in a peculiarly honourable sense (Laidlaw). Palsy, grievously tormented.In this instance we have probably a case of progressive paralysis, attended by muscular spasms, and involving the respiratory movements, where death is manifestly imminent and inevitable. In such a case there would be symptoms indicative of great distress, as well as immediate danger to life (Sir R. Bennet, M.D.).

Mat. 8:9. I am a man under authority, etc.His argument is evidently from less to more. I am a servant, and know how to obey; a master, and know how to be obeyed. If my word, who am only a subordinate in command, be so promptly heeded, how much more Thine! My word, with the authority of Herod or Csar, how much more Thine with the authority of God! (Laidlaw). My servant. , bond-servant (R.V. margin).

Mat. 8:10. Marvelled.A genuine, human wonder, which we shall not find at all stumbling, or foreign to our conception of the Man Christ Jesus, unless we have allowed one-sided theological views to take our Saviour away from us, and cannot tell where they have laid Him (Laidlaw).

Mat. 8:11. Sit down.i.e. recline at a feast.

Mat. 8:12. Outer darkness.i.e. the darkness outside the house in which the banquet is going on. Gnashing of teeth.The natural bodily expression of extreme cold. It is the condition of one who is turned out of a heated banqueting-hall into the chill, dark, winters night, clad only in his light, festal robes. We are more familiar with the very similar expression, chattering of teeth (Tuck).

MAIN HOMILETICS OF THE PARAGRAPH.Mat. 8:5-13

Repeating the type.With some points of difference, there are more of similarity between this miracle and the last. The leper was probably outside of Capernaum, the centurion was within. In the former story it is an outcast who asks; it is the man of position in this. There the sufferer prays for himself; here the sufferer is prayed for by another. Yet for all this there are two main features common to both. Equally notable in both cases is the marvellousness of the work; equally notable the simplicity of the means.

I. The marvellousness of the work.How fearful the evil, in the first place, as well in this case as in that! If leprosy was awful outwardly, so was palsy (Mat. 8:6) within. It is said of the nerves, in cases of wasting, that they are the last to lose weight. When these are affected, therefore, nothing is right. How much was wrong in the present case is shown by two things. The poor sufferer was so ill that he had been left lying at home (Mat. 8:6). He could neither come nor be brought (contrast Mat. 9:2). The poor sufferer suffered so much that only the strongest language could be used of his case. He was grievously tormentedin fearful painen proie de violentes douleurs (Lasserre). Also, as in the previous instance, how complete the cure. The servant was healed, not relieved only, not partially cured, not merely made convalescent, or on the way to recovery, but with the recovery over, the journey accomplished, sickness gone (and suffering also), and health and ease in their place. Also, yet more, all this in a moment; not by a tedious climb, but as it were by a spring (Mat. 8:13, cf. Mat. 8:3). Also, further yet, as before, by a word; and that, in this case, by a word afar off, out of the hearing and in a place beyond the sight of him of whom it was spoken; and addressed to another (Mat. 8:13) and not himself. In this case, in short, there was that present which only the very largest faith (Mat. 8:10) had thought of before. Shall we say, therefore, of the healing in question, that it was effected by only a word? So far as the man who was healed was concerned, it was effected by less than a wordby a thought. A thought about this manwhich he knew nothing aboutbrought him up, as with the swiftness of thought, from the very shadow of death to meridian life!

II. The simplicity of the means.How was this wonderful triumph accomplished so far as man was concerned? It was accomplished by faith. That faith was present in this case is easily seen. The very coming to Jesus for help, as in the case of the leper before, is a proof of this truth. No man would come for help where he had no hope of obtaining it (see Heb. 11:6). Also the faith present was of a very remarkable kind. The testimony of the centurion to the Saviour proves this to be so (Mat. 8:8-9). Where do we find the appearance of stronger faith than we find in those words? Thy commands to sickness and suffering are like mine to my soldiers. I have only to let them know what I wish, and it is immediately done. So also of all the forces which are now distressing and killing my servant at home. Any message of Thine to them will be obeyed by them at once. Nor was this signal faith in appearance only. It was also a fact. So we are taught, on the other hand, by the testimony of Jesus to the centurion. I have not found so great faith even where men are renowned for it most. Lastly, the effect produced was distinctly connected with faith. Connected with it directly by the Saviour Himself. As thou hast believed so be it done (Mat. 8:13). Connected with it to the exclusion of everything else. This stranger was accepted, and many others with him, because of their faith. Others would be rejected, although nominally of Israel, because men without faith. Faith it was, therefore, and nothing but faith, which brought this wonder about.

Thus does this story, therefore, enforce the lesson of the story before. In the case of the leper there were just two things to recommend him to Jesus, the presence of faith in him on the one hand, and the severity of his need on the other. But these two were enough. Jesus put forth His hand and touched him, and sent him away a healed man. Exactly the same two recommendations were found in this other case too. Exactly the same treatment, therefore, was accorded to it. It is the rule of His kingdom throughout. In all the Saviours subsequent miracles, if not expressly, by plain implication, the same rule is observed. See, for example, in the immediately subsequent chapter (Mat. 9:1-8; Mat. 9:18; Mat. 9:22; Mat. 9:27-28). It was well, therefore, that this key-note should be struckand struck twiceat the first; even in these two stories which are the first of their kind related at length.

HOMILIES ON THE VERSES

Mat. 8:5-13. The centurion and the Captain of the Lords host.

I. The man and his faith.

1. If we put together the traits of character given by Matthew and Luke, we get a lovable picture of a man with a much tenderer heart than might be expected to beat beneath the armour of a mercenary soldier, set to overawe a sullen people. Like so many of the better spirits of that strange era, he had been drawn to love our nation, certainly not because of their amiability, but because of the revelation which they possessed. He had built them a synagogue, and thereby expressed his adhesion to their worship, and won the confidence even of the suspicious elders. His solicitude for his servant bespeaks a nature from which neither the harshness of military life nor the natural carelessness about a slaves welfare had been able to banish the sweetness. The crowning trait of his character is his humility, which is manifest in Matthew, and even more conspicuous in Lukes version of the story, where he does not venture to approach the miracle-working Rabbi, but sends the elders to intercede for him. Such a character, springing up in heathenism, like a fair flower on some waste unsheltered open, puts to shame the results of centuries of patient culture by the Great Husbandman, as shown in the Jewish nation. One can scarcely help noticing the common type of character, in different degrees, shown in the centurions of the New Testament; this man, the anonymous one, who stood by the cross, and was more open to its teachings than rulers and priests, Cornelius, and the kindly Julius who had Paul in charge on his voyage.

2. The centurions appeal, as given by Matthew, does not say what he wants, but simply tells the tale of suffering, as if that were enough to move Christs heart. The sad sisters at Bethany sent a like message to Jesus, but their confidence was the growth of years of close friendship. This mans was greater because its foundation was less.

3. Christs answer is full of consciousness of power, as well as of willingness to meet the unbreathed prayer. He volunteers to come where He had not been asked. He refuses to go when His going seems made an indispensable condition of His miracle, as in the story of the healing of the noblemans son at Capernaum. His wisdom may be trusted to decide when it is best to exceed and when to fall short of our wishes. Here the promise to come is spoken to evoke the noble confession which follows, and so to give the centurion a higher blessing than his servants healing, even a self-conscious and uttered faith.

4. That confession begins with humble acknowledgment of unworthiness, and rises to perhaps the clearest and deepest conception of Christs authority over all the forces of the universe which was ever attained during His earthly life. But the centurions conception of the manner of exercising the power is the remarkable thing here. A word is enough.

II. The eulogium on faith.The confession is followed by praise from Christs lips. Contrast His calm acceptance of the highest place which could be given Him with the kings Am I God, to kill and to make alive? or with Peters Why look ye so earnestly on us? The centurions faith was great in the clearness of the belief which it included; great in the difficulties which it had overcome; great in the rapidity of growth on so slight a knowledge of Jesus; great in the firmness and completeness of its moral part, confidence; great in the humility which it produced. The centurion was, in some sense, the first-fruits of the Gentiles, and our Lords sad prescience sees in him the forerunner of a long train who shall exercise a faith which puts the children of the kingdom to shame. Those to whom the kingdom was offered shall, some of them, not be there. What could be plainer, when taken in connection with the immediately preceding eulogium on the centurions faith, than this teaching, that the one condition of entrance into the kingdom is just that which the centurion had, and Israel had not, viz. faith in Him. The darkness is but, as it were, the externalising of the dispositions of those who are in it. Darkness reigned in them here, the darkness of sin; and now they dwell in darkness of sorrow, the creation of their own evil natures. The picture is darkly shaded, but by One who speaks that He knows, and whose every word throbbed with love.

III. The answer to faith.Go thy way, etc. These great words of Christs give the key of His storehouse into our hands, and lay down the law to which He rigidly adheres. Our faith is the measure of our reception. As St. Bernard beautifully says, He puts the oil of His mercy into the vase of our trust. The centurions willingness to be content with a word showed a strong faith, which He confirms by demonstrating that it had not thought too loftily of Him.A. Maclaren, D.D.

Mat. 8:5-10. Christ and the centurions servant.Loving zeal a characteristic of the kingdom of heaven.

I. The servant obeying his master from attachment and devotedness; or Christianity in the domestic circle and in civil society.

II. The centurion serving his subordinate from esteem and compassion; or Christian philanthropy.

III. Christ serving both; or, the kingdom of grace.J. P. Lange, D.D.

The centurions regard for his servant.We know something of the hardening effects of slavery in the United States of America. But, as the greatest of Roman historians (Mommsen) tells us, African slavery is a mere drop in the ocean in comparison with the horrors of slavery in the old Roman empire. Even so tenderhearted and amiable a man as Cicero once blushed and offered an abject apology because he so far forgot himself as to feel a twinge of regret at the painful death of a slave. It was in this corrupt and horrible atmosphere that this man cared for his slave; and I know nothing that is more noble, more indicative of the Godlike man, than a proper courtesy and thoughtfulness and a disinterested and unselfish care for those who are our social inferiors.H. P. Hughes, M.A.

Mat. 8:11-12. A great transformation.The great transformation of near and far in the kingdom of God.

I. In the cause of history.

1. At the time of Christ.
2. At the time of the migration of nations.
3. At the time of the Reformation.

II. Its inner lesson.

1. The penitent sinner who relinquishes every claim, hears the call of mercy afar off.
2. The least appearance of self-righteousness obstructs our view of the light of salvation, however near.J. P. Lange, D.D.

Mat. 8:13. The centurions faith.

I. What were the characteristics of the faith of the centurion of Capernaum?

1. It must have been a thing of gradual growth, and it must have grown under no ordinary difficulties.

2. It was marked by thoroughness.

3. By humility.

II. Why should such a disposition, such an effort of faith, have this power?

1. It involves knowledge of facts, which are of the first importance to the religious well-being of men.

2. It is a test or criterion of the predominant disposition of the soul or character.Jealousy (scribes and Pharisees), habit of insincerity (rich ruler, etc.), a scornful or satirical temper (Can any good thing come out of Nazareth?) are fatal to growth of faith.

3. It is leverage.It sets the soul in motion; it embodies an element of will. Faith does not create, it only apprehends its objects.

III. The reward of faith.

1. To nations.

2. To churches.

3. To individual souls.Canon Liddon.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Section 13
JESUS HEALS A CENTURIONS SERVANT

(Parallel: Luk. 7:1-10)

TEXT: 8:513

And when he was entered into Capernaum, there came unto him a centurion, beseeching him,

and saying, Lord, my servant lieth in the house sick of the palsy, grievously tormented.

And he saith unto him, I will come and heal him.

And the centurion answered and said, Lord; I am not worthy that thou shouldst come under my roof; but only say the word, and my servant shall be healed.

For I also am a man under authority, having under myself soldiers: and I say to this one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.

10.

And when Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.

11.

And I say unto you, that many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven:

12.

but the sons of the kingdom shall be cast forth into the outer darkness: there shall be the weeping and the gnashing of teeth.

13.

And Jesus said unto the centurion, Go thy way; as thou hast believed, so be it done unto thee. And the servant was healed in that hour.

THOUGHT QUESTIONS

What is the special significance of this centurions request of Jesus in light of Roman-Jewish relations?

Why do you suppose the centurion objected, for Jesus sake, to Jesus coming under my roof?

If Jesus knows all things, why did He marvel at the faith of the Centurion?

Why was the centurions faith so outstanding as to be above all the believers of Israel?

What does his faith indicate about the nature of faith as it contrasts with national heritage, blood lines, or family relations?

In what sense are Abraham, Isaac, and Jacob in the kingdom?

Who comes from the east and west to be in the kingdom?

Do you think that Jesus found great faith among the godly Jews who truly had sought Gods kingdom and will?

PARAPHRASE AND HARMONY

When Jesus had finished addressing the people in the Sermon on the Mount He descended from the mountain and entered Capernaum. Great crowds followed Him there.
There was a Roman army captain who had a slave whom he valued highly but the servant was ill, in fact at the point of death. When the captain heard about Jesus, he came forward to Jesus in the person of Jewish elders whom he sent, asking Him that He would come and completely cure his slave. When they came to Jesus, they pressed Him earnestly, saying The captain says, Lord, my boy is lying paralyzed at home and racked with pain; He deserves to have this done for him by you; for he demonstrated his intelligent good will toward our nation. Why, he has even built our synagogue out of his own pocket!
Jesus said, I will come and cure him, and with this He went with them. When He was not far from the house the captain sent friends to Jesus with the message: Sir, do not trouble Yourself: I am not fit to have You come into my houseI did not deem myself worthy even to presume to come to You in person. Just give the order and the boy will be cured. I too know the meaning of authority, being under it myself, with soldiers under me. I order this one to go, and he goes; to another I say, Come, and he comes; and I can say to my slave, Do this, and he does it.
When Jesus heard this, He admired the captain. Turning to the crowd of followers, He exclaimed, Believe me, nowhere, not even in Israel, have I met with such faith as this! Im telling you that many Gentiles shall come from all over the earth to feast with Abraham, Isaac, and Jacob in the Messianic kingdom of heaven. But those to whom the kingdom belonged by hereditary descent will be banished to the darkness outside; there men will weep bitter tears of disappointment and grind their teeth in helpless rage and self-reproach.
To the captain Jesus said (through those who had been sent by him), Go; as you have believed, so let it be done for you! The servant was healed at that very moment, for when those who had been sent returned to the house, they found the boy in perfect health.

SUMMARY

THE RELATIONSHIP AND HARMONY BETWEEN MATTHEW AND LUKE

The Problem: Why is it that two independent testimonies of an event cannot agree on the obvious facts of the case? Matthew was purportedly an eyewitness; Luke received his information through careful research; yet neither tells this story like the other. (Read the two accounts to appreciate the differences of detail!) Matthew represents the centurion as coming directly to Jesus but includes no mention of Jewish intercession or friends hastily directed to halt Jesus. Lukes narration includes these latter details, but gives the distinct impression that Jesus never saw the centurion.

Several solutions: if it can be demonstrated that there is a possibility to harmonize all known facts, no charge of inconsistency or contradiction can be lodged against the authors.

Intentional difference in emphasis even though both authors knew all facts concerned. Edersheim (Life, I, 544) notices the following distinctions in the historical emphasis of Matthew, who seems to be addressing himself to Jewish readers primarily, and that of Luke, whose narrative may have been intended for wider readership:

Matthews Jewish Gospel gives the pro-Gentile presentation of the event.

The Gentile narrative gives the pro-Jewish presentation of the event.

Matthew sketches the event as Christs direct, personal dealing with the heathen centurion.

Luke narrates Jesus dealing with the Gentile indirectly by Jewish intervention and on the basis of the centurions spiritual sympathy with Israel.

Matthew quotes Jesus declaration that offers faithful Gentiles a blessed equality with Israels future hope, putting aside Israels merely fleshly claims, dooming unbelieving Jews to certain judgment.

Luke omits this.

In both accounts Jesus deals directly with the centurion, the delegation of Jewish elders and personal friends being essentially irrelevant to the central point: Jesus healed the centurions slave. That is, Luke presents the fuller, more detailed account, whereas Matthew summarized the account of the centurions request without specifying his manner of presenting it to Jesus. What a man gets another to do for him he may be said to have done for himself. Thus Matthews account is to be interpreted as impersonal and indirect, according to Luke. The one difficulty with this view, obviously, is that, while all of the centurions speeches reported by Matthew may be merely the quotation of his words by the Jewish elders, what of Jesus command to the centurion (Mat. 8:13)? If the centurion were not physically present in front of Jesus, how is this command to be interpreted?

It should be noted that the command in Greek is but one word: Go! (hpage) the verb as well as you (soi) are both singular, both of which point to one person being addressed.

It might be possible to interpret the last part of Jesus words (as you have believed, be it done for you.) as Jesus answer to be carried back to the centurion by the elders, but what of the command in the singular (Go thou!)?

Another often-offered theory of harmonizing is to view the two Evangelists narratives as essentially referring to different phases of the total incident. In this case, Luke is regarded as relating the sending of the Jewish elders and later of the centurions friends and omitting the coming of the centurion to Jesus as He neared his house. Accordingly, it is said, Matthew mentions only the latter event, omitting the others. But this view has two weaknesses:

This explanation fails to explain how the Jewish elders and friends could have returned to the house and found the slave well (Luk. 7:10) unless they went to the house another way and Jesus unexplainedly arrived there first, spoke directly with the centurion and sent him home confident of his slaves healing. The impression conveyed by the text, although not stated, is that the elders accompanied Jesus back to the house, were halted with Jesus not far from the centurions house by the second group of friends and, after Jesus healing word, returned to the house with the friends to find the centurion and his slave well and probably rejoicing.

This explanation fails to explain how Jesus could marvel twice, once when the friends reported the centurions words expressing great understanding of Jesus authority, and once again when, according to the theory, the centurion himself came out to meet Jesus. Is this psychologically credible? A possible answer might be found in the meanings of the word marvel:

(1)

When the friends brought the centurions expression of great comprehension of Jesus authority, Jesus was surprised, amazed by his almost incredible faith; hence, Jesus marveled.

(2)

When according to this theory, the centurion himself expressed his understanding in identical words, Jesus was not surprised, for He had heard these words before from the friends. Now, He admires the awe-inspiring understanding of the Roman; hence, Jesus marveled a second time.

While these problems may seem to be inconsequential to the common person, yet they are of moment to the critical reader who sees the Gospel of Matthew and Luke for what they are: two independent historical testimonies of actual fact. If they can be changed with faulty or contradictory reporting even in this one event, their record of other events, which all readers would consider of utmost importance, is thereby rendered suspect.

While it is difficult to decide which possible harmonization best expresses all the known facts of the event under study, due to the details omitted by both Evangelists, this difficulty has a positive outcome. Had Matthew or Luke copied from each other or from some earlier tradition, they could have been more careful to eliminate these apparent difficulties. Because of these difficulties we are driven to the conclusion that each represents an independent testimony, a fact that helps to guarantee the truthfulness of the facts related. It becomes obvious, therefore, that there is one fact left out by both Evangelists, a fact which would solve the apparent dilemma. Each told his own version without including the fact we need to harmonize the accounts. But each told the truth insofar as he wrote. The notes which follow as well as the PARAPHRASE HARMONY precede along the lines suggested in the second possibility for harmony mentioned above.

NOTES

I. THE CARING CHRIST
A. THE CRY OF HUMAN NEED (8:5, 6)

Mat. 8:5 And when he was entered into Capernaum. Luke (Luk. 6:17 to Luk. 7:1) identifies the Sermon on the Mount as the event immediately preceding Jesus return to Capernaum. Jesus had already moved to Capernaum earlier (Joh. 2:12; Mat. 4:13; Mar. 2:1) and apparently shared a house there with His mother and brothers. His sisters, possibly married yet lived at Nazareth. (Mar. 6:1-5) Or else He lived with families of His Apostles, since many were of Bethsaida (see on Mat. 10:1). But Capernaum (of which Bethsaida was but a small suburb) was Jesus headquarters, his own city (Mat. 9:1; Mar. 2:1), even though He could point to no fixed dwelling place (Mat. 8:20).

There came unto him a centurion. If our assumption is correct that the centurion spoke with Jesus only through intermediaries; all that follows, then, is to be interpreted as Jesus dealing with the centurion via that line of communication. A centurion was an army officer roughly equivalent in rank to our captain. These long-service, regular officers were responsible for the discipline of 100 men, a century. These men were literally the moral fibre of the army, able to command, having character that was unyielding in fight and reliable in peace-time operations. This centurion was possibly the captain of the century stationed in or near Capernaum for the maintenance of law and order on one of the main East-West caravan routes from Egypt to Damascus. A centurion did not necessarily have to be Roman by national origin but must be a Roman citizen (See ISBE, 256), inasmuch as Josephus (Antiquities, XVII, 8, 3) reports that Herod indeed used foreign troops for the maintenance of order, but of German and Thracian origin over whom were muster-masters and centurions. These were definitely not Romans, as later they went over to the Romans in a strictly Jewish-Roman battle (Ant., XVII, 10, 3).

Study the character of the centurions mentioned in the Bible, remembering that they were men living on the fringe of the knowledge of God (this man; the centurion at the cross, Mat. 27:54; Luk. 23:47; Cornelius, Acts 10; Julius Acts 27).

What sort man is this centurion? His character is seen inductively from his deeds:

He had a more tender heart than was generally found in a mercenary soldier occupying the land of the vanquished, for he occupied himself with generous concern from the welfare of the Jews so often that their leaders could honestly affirm: He loves our nation. His goodwill had expressed itself intelligently when he paid for the building of the Capernaum synagogue (Luk. 7:4-5).

He understood the value of human life, be it slave or free. Luke (Luk. 7:2) informs us this slave was dear to him.

He possessed a humility that authority had not spoiled and that accomplishments could not puff up. Although he had done much for the Jews that gave him real standing, he said not a word about it.

His courteous discretion puts more brazen believers to shame, for he sent Jewish elders, not presuming to be good enough to present himself before Jesus. (Luk. 7:7)

His intelligent faith caught Jesus eye. He did not even ask Jesus to come to heal the slave; He just lays before Him the story, confident that such great love as Jesus possesses could be reached merely by a knowledge of the facts of the case.

He was a wise administrator, because he had probably passed up the temptation to build something more impressive in Capernaum instead of a synagogue, A theater, hippodrome, or public baths would have been a more impressive expression of his beneficence. However, Plummer (Luke, 195) notes that Augustus had recognized the value of synagogues in maintaining order and morality. But the centurions construction of the synagogue was probably not prompted so much by an interest in good civil order as motivated by a genuine sympathy for the God of Israel, as his later faith seems to indicate.

beseeching him. Although the Evangelists do not inform us with what words the centurion urged Jesus, it is clear that he did not intend for the Lord to come into his house, as his later objections to Jesus coming demonstrate, unless those objections represent a change of position on his part.

Lukes report (Mat. 7:3) that the Jewish elders were sent to ask Him to come, may be understood to state what the Jews themselves thought the centurions commission meant, rather than what he had actually told them to say.

Another possible harmonization of the facts is the suggestion that he sent the elders to call Jesus to come near the centurions house; then, upon seeing the success of his first messengers, he sent his friends to stop Jesus not far from his house to inform Him that he was an unworthy Gentile for whom but a word from Jesus would suffice.

It is worthy of note that Luke (Luk. 7:4-5) describes the elders as beseeching Jesus (parekloun autn spoudaos), Matthews word (parakaln).

How much did this centurion know about Jesus? Jesus ministry had been concentrated around Capernaum (Joh. 4:46-54; Mat. 4:13-17; Mar. 1:21-34; Mat. 4:23-24; Mar. 2:1-2; Luk. 5:17; Mar. 3:7-12). It is hardly likely that the centurion would depend entirely upon hearsay information regarding the cause for greatly aroused public gatherings in an area over which he was personally responsible for maintaining law and order. Could he afford to ignore this popular Leader in a land tormented by social unrest fomented by self-styled messiahs? Had he, as member of governmental circles, heard of Jesus healing of the royal officers son (Joh. 4:34 f.)?

Who are these elders of the Jews? They were no strangers to Jesus, since they had already personally observed in their synagogue His demonstrated authority over the demon-world (Mar. 1:21-28; Luk. 4:31-37) and His undeniable right to forgive sins on earth, however blasphemous this seemed to them (Mat. 9:2-8; Mar. 2:1-12; Luk. 5:17-26). Is it necessary to assume that these elders were among the habitual critics of Jesus, who, by the unquestionable generosity of the centurion are thereby put in debt to him, and, thus, cannot deny his present request for their intercession? May not these have been sincere Jews, ever friends of truth and righteousness, whether that be found in Judaism, Gentiles or Jesus? It is not necessary to assume that the centurion sent, or could even persuade, all the elders. Their own urging (Luk. 7:4-5) reflects their real appreciation of this centurions true spiritual sympathy with Israel as well as their understanding of Jesus Person and work.

Viewed from a purely Jewish standpoint, the centurions coming raises a crucial question regarding the nature of Jesus ministry itself and His relation to the entire Gentile world. Up to this point no Jewish request had been refused by the Nazarene. But is it possible that God be a God of the Jews only? (cf. Rom. 3:29-30) Is Jesus an exclusively Jewish Messiah? Must Gentiles be barred from the blessings of His reign as somehow unworthy? Whether, at our distance, we can appreciate it or not, Jesus ministry is facing an immediate crisis:

If He is but a Jewish Messiah from whose Kingdom unworthy Gentiles are barred, then, philosophically speaking, He represents no God Who can be the Father of all men. If there is a segment of mankind for whom Jesus is not the Messiah, even His claims to be an adequate Jewish Messiah are thrown into doubt, for the very prophecies which had taught us to expect a Messiah at all, promised that he shall proclaim justice to the Gentiles . . . in his name will the Gentiles hope. (Mat. 12:15-21 from Isa. 42:1-4)

On the other hand, His hobnobbing with the outcasts of Israel, the pagans who were without hope and without God in the world, (cf. Eph. 2:11-12) could not help but occasion the stumbling of many of Israel. It is fine to promise Gentile participation in the Messianic Kingdom in the figurative language of the abstract future, but let none actually help any in the concrete present!

Mat. 8:6 and saying, Lord. Lord = Sir, since even with his apparent clear insight into Jesus unlimited power, it is not necessary to suppose that this centurion clearly comprehended, or believed, Jesus Deity. This first, person-to-person encounter with Jesus may certainly have led him to conclude Him to be a true Prophet of the true, living God of Israel; but without further revelation he may have gone no further. An understanding of the Deity of Christ comes upon the basis of evidence found in the deeds of Jesus (Joh. 14:11; Joh. 5:36). This conclusion may have been dawning upon the Roman. Jesus here furnished him clear evidence that would lead the centurion to grasp Jesus identity.

My servant lieth in the house. The centurions choice of words indicates his sensitive taste, servant; but Luke states the mans actual social position, slave (dolos). Barclay (Matthew, I, 307, 308) collects the following ancient world viewpoints:

Aristotle: There can be no friendship nor justice towards inanimate things; indeed, not even towards a horse or an ox, nor yet towards a slave as a slave. For master and slave have nothing in common; a slave is a living tool, just as a tool is an inanimate slave.
Gaius, Institutes: We may note that it is universally accepted that the master possesses the power of life and death over the slave.

Cato, on agriculture: Sell worn-out oxen, blemished, cattle, blemished sheep, wool, hides, an old wagon, old tools, an old slave, a sickly slave and whatever else is superfluous. Peter Chrysologus: Whatever a master does to a slave, undeservedly, in anger, willingly, in forgetfulness, after careful thought, knowingly, unknowingly, is judgment, justice and law.

We are aware that some ancients possessed slaves of even greater ability than the master, as, for example, educated Greeks became slaves of the victorious but less cultured Romans. But this does not prepare us for Lukes description: (Mat. 7:2) This slave was dear to him. Dear (ntimos: honored, respected, esteemed; valuable, precious. Arndt-Gingrich, 268) The centurions overt anxiety over the slaves recovery may also speak well for the slaves previous conduct by which he had earlier so devoted himself to the Roman that his thoughtfulness and obedient service merited him this concern.

The servant lay in the house sick of the palsy, grievously tormented. Palsy is a synonym for paralysis (UWRE, 3711; ISBE, 2236). The centurion emphasized that the slave is in the house, thereby suggesting the patient to be unmoveable, since the sick were frequently brought to Jesus. While the specific disease cannot be catalogued with accuracy, the fact that he was about to die, (Luk. 7:2), grievously tormented, points to the conjectures of spinal meningitis (ISBE, 2207), progressive paralysis with respiratory spasms (ISBE, 2236) or tetanus.

Observe that the centurion leaves Jesus free to decide what was best to do about the problem, because he believes that whatever Jesus chooses to do, He CAN DO!

B. THE CONFIDENCE OF DIVINE POWER (8:7)

Mat. 8:7 I will come and heal him. Jesus volunteers to go immediately to the centurions house, because this mans faith is sure that the living force of Jesus word is so irresistible that His physical presence is not necessary to produce its effect (cf. Mat. 8:8). On other occasions, as for example, that of the Capernaum royal officer (Joh. 4:46 ff) when faith is weak and He is asked to go, He refused in order to strengthen the confidence of the petitioner. But sometimes He went anyway even in the face of weak, faltering faith, as in the case of Jairus (Mat. 9:18-26). This statement of Jesus is loaded with a powerfully confident assumption! Jesus did not say, I will come to see what I can do for him, but I will heal him! This is the quiet voice of dignified authority proceeding about its normal business.

I will come. Did the centurion actually ask the Jewish elders to seek this decision of Jesus, or did the elders, being of weaker faith and less insight, suppose that Jesus physical presence were essential and therefore put this interpretation into the centurions words (see Luk. 7:3), or did Jesus just decide mercifully to accommodate this needy Gentile in this manner? The key that answers this question is the motive for the centurions sending friends to halt Jesus not far from the house:

He halted Him there because, to his happy surprise, his earlier mission had achieved more success that he could have hoped, for the wonderful Jewish Teacher is actually coming to his house, but perhaps under a misapprehension as to the nature of the house he is about to enter, i.e. it is that of an unclean Gentile. Thus, he sent his friends to apprise Jesus of this fact. He had expected Jesus to speak a word without coming. What he would not have revealed to Jesus before, he must now confess (Mat. 8:8).

Or, he expected Jesus all the time, but changed plans when the great reality seizes him that the Teacher is actually about to enter the house. But is he, the careful planner, psychologically caught off guard?

He expected Jesus not to say a word at a distance, but to come to the house, stop in front of the house and speak the word. Contrast THIS Kings confidence with that of king Jehoram (2Ki. 5:7). A prophet that knows he is commissioned by God talks this way (2Ki. 5:8).

II. THE MARVELING MASTER

A. THE COURTESY OF GREAT FAITH (Mat. 8:8-9)

Mat. 8:8 I am not worthy that thou shouldest come under my roof. This humble objection was brought to Jesus by friends (Luk. 7:6-8). Whether he had expected Jesus to come to his house or not, he feels he must now confess his unfitness, since He is actually coming to enter his house. Either the centurion can now see the group approaching his house, Jesus and the Jewish emissaries in the lead, or else perhaps a runner brought him the joyful word of the success of the elders intercession and Jesus coming. Now the centurion, aware of the Jewish viewpoint concerning Gentile houses, must react decisively and rapidly to avert the possibility that Jesus contaminate Himself by contact with Gentiles.

This centurion, alert to Jewish taboos (cf. Act. 10:28) that to associate with a non-Jew, was religiously contaminating, whatever he may have thought of these Pharisaic distinctions, apparently ascribed to Jesus a holiness worth protecting. For this same reason he decided not to approach Jesus personally (Luk. 7:7). He was almost certainly not a proselyte to Judaism (cf. ISBE, 24672469) for the following reasons:

I am not worthy (Mat. 8:8; Luk. 7:6) hikans = fit, appropriate, qualified, able, with connotation of worthy, Arndt-Gingrich, 375.) This language is perfectly consonant with Jewish prohibitions regarding Gentiles (Edersheim, Life, I, 546), since a full proselyte would probably consider himself equal to Jews. Lukes expression (Mat. 7:7) I did not consider myself worthy to come to you, (axio) also speaks of the centurions feeling undeserving the right to approach Jesus.

Were the centurion somehow Jewish, Jesus response to his remarkable faith would be inexplicable, since His elevation of Gentile faith above Jewish unbelief would be less relevant in this situation (Mat. 8:10-12).

Plummer (Luke, 195) urges that He loves our nation, could hardly be said of one who was actually a proselyte and would more likely have been said of one in the service of the Herods than that of heathen Rome. However, this has less weight since Josephus (Ant. XX, 2, 5) records the remarkable story of a series of benefits brought the Jewish nation by the proselyte king Izates of Adiabene and his mother, Helena.

The more general truth that Jews, even those who were Roman citizens, did not serve in Roman military duty (ISBE, 2622) being exempt therefrom, might also corroborate the suggestion that the centurion was in no sense a Jew.

I am not worthy. Though Matthew is a Christian, he records the facts true to life as they occurred: as far as the Jewish elders (Luk. 7:4) and the centurion were concerned, Jesus was a purely Jewish rabbi-prophet. Neither had glimpsed Jesus universality, for they hoped He would set aside whatever anti-Gentile sentiments He might possess, in order to respond to the centurions need. Else, why should the elders argue the centurions worthiness in just those terms used: He is worthy . . .?

What a remarkable, practically unique concept of our Lords qualification and abilities that this centurion possessed! This uncommon confession is the freely offered expression of a representative of the conquering rulers of the vanquished people whose nationality Jesus shared! It is said by a ROMAN officer to an itinerate JEWISH Teacher! This courteous regard for Jesus probably goes beyond the simple discretion of a gentleman. Nobody really believes much in Jesus as Lord until he learns humbly to recognize his own worthlessness and unhypocritically to await Jesus pleasure. This real mans man is convinced of the great dignity and power of Jesus. This produced in him a counter feeling of equal dimensions of his own unworthiness and inadequacy. This is a normal psychological reaction and a necessary spiritual experience if we are to please God. (cf. Luk. 5:8) Edersheim (Life, I, 549) rightly notices:

But in his self-acknowledged unfitness lay the real fitness of this good soldier for membership with the true Israel; and his deep-felt unworthiness the real worthiness for the Kingdom and its blessings. It was this utter disclaimer of all claim, outward or inward, which prompted that absoluteness of trust which deemed all things possible with Jesus, and marked the real faith of the true Israel.

In this connection see notes on Mat. 5:3. Compare Luk. 15:21.

But only say the word and my servant shall be healed. This is supreme confidence in the omnipotence of Jesus: Jesus Word is to be the instrument by which the healing is to be effected. The centurions personal experience in the military had taught him the axiom of authority: a real authority needs only a word. (cf. Psa. 33:6-9. Contrast Joh. 4:49; Joh. 11:21) His physical presence is not needed to assure the carrying out of his wishes. These words of the centurion, though stated in the imperative mood (eip lgo), must not be interpreted to make him commanding Jesus to use this method or that, for Jesus does not so construe his words. The Lord views these words as expressing the highest comprehension of His power He had ever encountered.

Mat. 8:9 These expressions offered by the centurion from his own career illustrate but one point: I understand the principal of authority. You have but to give the command and the sickness will leave. If I, an inferior can give orders and they will be unquestionably carried out, how much more can You do so?

I also am a man (kai gr ego nthrops eimi). Why did the centurion use the word man (nthropos), for it was not strictly necessary in Greek to include this word in the phrase a (man) under authority. In Luk. 7:8 this is made more obvious by the addition of being set under (tassmenos) a masculine present participle. Is the centurion meaning to suggest, by antithesis, You are more than a man, i.e., that Jesus were superhuman? The use of I ka gr eg is generally emphatic and here antithetic (Dana-Mantey, 123) and suggests that the centurions antithesis is: But you are not a man under authority, hence, over all things. The I also might also mean you too, suggesting that the centurion believes Jesus to be under authority in a higher sense than that in which the centurion obeys orders of his superiors, for the also may merely connect his illustrations with the principle point he is making (But a word will suffice.) There IS a sense in which Jesus was under authority (see Joh. 5:19; Joh. 5:30; Joh. 14:28; 1Co. 15:24-28) and it can be fairly argued that the centurion comprehended by deduction this much of the truth about Jesus.

I say to my servant, Do this and he doeth it. Is this merely a general illustration of the centurions understanding of authority, or also an unconscious, incidental allusion to the now-suffering servant? If also the latter, then we have a bit larger concept of the slaves personal fidelity which so endeared him to his master.

B. THE JOY OF THE LORD (8:10)

Mat. 8:10 When Jesus heard, he marvelled. This verse shocks those who, having spent many hours arguing the Deity of Jesus, have lost sight of His true humanity, for, how could Jesus marvel? Does not marvelling include the element of surprise and surprise require the element of previous ignorance? How is it possible for Jesus, who could read the hearts of men as an open book (cf. Joh. 2:25), to be suddenly caught off guard by this sudden display of strong, intelligent faith? The problem may rest in the unproven assumption that Jesus was always omniscient, whereas the obvious meaning intended by Matthew and Luke is that He did not know that the centurion would respond as he did. Jesus had accepted ordinary human limitations, except whereinsofar He needed to act in His character as Deity. Though He possessed supernatural powers He chose not to use them. This means that where ordinary means could not be used to arrive at supernatural knowledge, He used supernatural means, but where ordinary knowledge was needed to carry out His mission and could be obtained by common means, He used them. (Study the following texts as further evidence of Jesus choice not to know certain things: Mat. 26:40; Mat. 24:36; Luk. 2:52; Mar. 11:13; Heb. 5:8)

Our own psychological insight into our own spirit should teach us Jesus wisdom in choosing to know only what He had come to earth to reveal. There are some things it were better for us not to know, for from a strictly human viewpoint, the joy of surprise would be impossible to the man who knows literally everything. Conversely, all the nightmares of a thousand tomorrows would be no secret to the man who knew everything, and that knowledge would be unbearable. Unless we are prepared to be God, Who, knowing the future can do something about its outcome, let us not fret to know a future that God has left out of our ken. Jesus chose in His incarnation not to know some things, in order that His human reaction be genuine, not faked, because of unadmitted knowledge supernaturally acquired.

The question of Jesus ignorance is, then, a question of extent. If this conclusion is surprising, let us just admit that we have never seen a God-Man before, and we are likely never to see another. Jesus was unique Son (monogenes huis, Joh. 3:16) and unique God (monogenes thes Joh. 1:18). Since none of us have ever tried being God, let us not be too quick to judge what is possible for Him who knows everything, yet chooses to empty Himself of His omniscience and all the rest of those attributes which are His glory (Joh. 1:14; Joh. 17:5; Php. 2:5-11) to be born in human flesh, hemmed in by all the limitations that go with the definition of being human! That is a unique experience that only a God could understand, This may be something of the meaning of Jesus cry: No one knows who the Son really is except the Father! (Mat. 11:27 a) So let us just put this fact, that Jesus could marvel, into our understanding of His earthly ministry and accept it. The Apostles who became firm believers and fervent preachers and ready martyrs for Jesus Deity do not flinch at this suggestion of Jesus authentic humanity.

It should give us pause to realize that the two factors recorded by the Apostles over which Jesus marvelled are: great faith (Mat. 8:10) and persistent unbelief (Mar. 6:6). Both are intimately linked in Jesus thought which follows.

I have not found so great faith, no, not in Israel. Jesus thought it necessary, in order to give adequate expression to His amazement, to cast the centurions monumental faith against the back drop of Jewish misgivings about His Messiahship. Vital faith always excited Jesus, probably because it was so rare. This was a moment of great joy for Him. He had been looking for faith, but had not to that moment found any example so noteworthy. Jesus is still looking for faith (Luk. 18:8), for He holds men responsible for what they trust as their real God. This means, obviously, that God does not produce faith in men by some mysterious action of the Holy Spirit without their knowledge and will. For had Jesus produced faith in this centurion, He could not have marvelled at its existence. Further, He could not have blamed the Jews for their unbelief or weakness of faith, because their failure would not be their fault, but His. The centurions great faith was the result of his apprehension of the evidences Jesus had given men of His identity, plus his personal willingness to act upon what he knew.

No, not in Israel. No more tragic lines have been penned! Where should one expect great faith if not among the heirs of the promises, the chosen nation particularly belonging to God? Yet all Israel had no one, in Jesus judgment, to match this straightforward, uncomplicated Gentile who trusted Jesus implicitly. Israel had encountered Gods mighty acts head-on; their very existence was living proof of His personal concern. They had every reason to believe God, but were outstripped in actual practice by this faithful foreigner. (See also Mat. 15:21-28). Jesus joy is tempered by the human tragedy and loss that Israels failure represented.

Great faith is Jesus estimate of the mans understanding upon which his faith is founded. Let none suggest that his grasp of Jesus identity and work is somehow sullied by gross pagan concepts bordering on magic. Not a few commentators suggest he may have even been what later Judaism termed a proselyte of the Gate, i.e. a Gentile not entirely converted to Judaism by ritual initiation, but still quite sympathetic with Jewish religion and practice. For suggestions how his faith was great, see Expository Sermon Chapter Eight over this section.

Study the following texts that reveal that faith is a measurable reality:

Mat. 17:20

The disciples could not cast out a demon because of their little faith and were culpable because a small amount of real confidence in God could have accomplished relatively greater results.

Luk. 17:5

The apostles requested Jesus, Increase our faith! as if His stiff requirements required an even superior faith. Instead, Jesus replies again that the smallest amount of real faith would render significant results. What was needed was not more faith, but more humble obedience (Luk. 17:7-10). Faith is a moral phenomenon for which the believer himself is responsible. Jesus evidently did not actually answer the disciples request as they had stated it, but rather He increased their understanding about what they could expect from God. There is thus a certain point at which God does not need to increase our faith, indeed, cannot, for that is just the point where our own responsibility begins and we must ACT on the faith we possess based on the evidence He has given us all. We grow in faith by doing His will.

Mar. 9:24

The father of the demonized boy recognized the involuntary doubt in his life that questioned even Jesus ability to help: I believe: help thou my unbelief.

Mar. 4:40

Jesus rebuked the believing disciples for their fear

Mat. 8:26

during the storm: Why are you afraid? Have you no faith?

Luk. 18:8

Jesus seems to despair of finding any faith on the earth upon His return.

Mat. 15:28

Jesus praised the Canaanite woman for her dogged instance that He heal her demonized daughter: Woman, great is your faith!

Luk. 22:32

Jesus prayed for Peter that his faith pot fail.

Mat. 6:30

Jesus attacked worry about food, clothing and shelter as evidence of little faith, (also Luk. 12:28).

Mat. 14:31

Jesus rebuked Peter for being afraid to walk on the water after he had so well begun to do so: O man of little faith, why did you doubt?

Mat. 16:8

Jesus rebuked the Twelve because they so quickly forgot the miraculous division of loaves and fishes and were worrying about the fact that they had hardly any bread for the whole group: O men of little faith . .

III. THE JUST JUDGE
A. THE HOPE OF FAITHFUL FOREIGNERS (8:11)

Mat. 8:11 The figure which Jesus used is typically Jewish in language. (See Edersheim, Life, I, 549f) Out of many OT texts the commonest idea of the Messianic rule was the enjoyment, by reassembled Israel, of the joyful banquet at which the patriarchs of renown would be honored guests. (cf. Isa. 2:2; Isa. 25:6-9; Isa. 45:6; Isa. 49:12; Isa. 59:19; Zec. 8:20-23; Mal. 1:11. Other NT uses of similar language: Luk. 13:27-29; Luk. 14:15 f; Mat. 22:1; Rev. 19:9) Edersheim points out that it never crossed the minds of the Jews that any Gentile would ever be permitted to sit down at that feast.

Many shall come from the east and the west. These are Gentiles from out of all nations of the world whose real belief in God exceeded that of the standard Judaism that rejected Jesus. Notice the gentle sensitivity of Jesus as He describes the Gentiles without actually naming them, lest the Jewish bystanders, victims of their own prejudicial views of OT promises regarding the heathen nations, find His choice of words unbearably offensive. (cf. Act. 22:21-22) Still, the prophets had not been unintelligible in their expression of their expression of Gods interest in Gentiles. (cf. Gen. 12:1-3; Rom. 15:9-12 where Paul collects some together. NT texts that further indicate Gentile entrance into the Kingdom are: Mat. 12:18-21; Mat. 21:43; Mat. 22:9; Mat. 24:14; Mat. 25:32 f; Mat. 28:19; Joh. 10:16.) In fact, the whole history of the Church down to the present has vindicated this prophetic word of Jesus, in that the Church has known a Gentile majority almost before the end of the Apostolic age. What started as a mere trickle (Act. 10:1 to Act. 11:18) has grown into the mighty river of Gentile believers John saw in the Revelation. (Contrast Rev. 7:1-8 with Rev. 7:9 f.)

They shall sit down with Abraham: Isaac and Jacob in the kingdom. Jesus is looking at the kingdom as Gods reign finally perfected at the end of time when the judgment will have revealed the true relationships that earths national distinctions tended to obscure. The true sons of the ancient patriarchs are, not those whose only claim is physical descent, but, rather, those who trust God. This truth forms the real basis for Christianitys claim to be truly universal. Note how often this theme permeates Christian teaching: Luk. 19:9; Rom. 2:25-29; Rom. 4:11-12; Rom. 4:16-18; Gal. 3:6-9; Gal. 3:29; Gal. 4:29; Eph. 2:11 to Eph. 3:9.

B. THE HOPELESSNESS OF DISBELIEF (8:12)

Mat. 8:12 But the sons of the kingdom shall be cast forth. Who are these sons of the kingdom?

The son of anything is Hebrew parlance for some characteristic quality or relationship of the person thus described (ISBE, 2826; cf. Eph. 2:2). The meaning would be, then, those people, whose main distinguishing feature would be their supposed fitness for entrance into the Kingdom of the Messiah, have suddenly been found very unfit.

If Jesus means the word sons in a non-technical sense, the emphasis is upon the legal heirs to the Messianic Kingdom as physical inheritors of Abrahams legacy transmitted through the Messiah. (Rom. 9:4)

In either case, Jesus refers to those descendants of Abraham who rejected the One descendant of Abraham through Whom God intended to bless all nations.

From the Pharisaic standpoint, Jesus is heaping insult upon injury! Not only will Gentiles be welcome guests at the great feast, but the people of Gods own peculiar possession, the Jews as a whole, will be not at all welcome to attend that banquet to which they supposed themselves to have most right. (cf. Mat. 21:33 to Mat. 22:10) The only valid passport to the blessing of God is not membership in a particular nation, family, club or church: it is trust in Jesus, that God wants!

But this bitingly ironic declaration of Jesus should prove that He was not mere creature of his time, expounding the highest hopes of contemporary Judaism. Let the unbeliever, who would thus reduce the Lord, explain this fundamental difference between Christs judgment upon His nation and the thought of His contemporaries. Jesus can not even be called a mere reformer of current Judaism, for He is hereby smashing its most cherished notions of the privileged place of Israel in the economy of God!

Nor is Jesus merely elevating the Gentiles in importance before God above Israel, for this would controvert the clearest revelations of Gods plans for Israel to be the nation through which He would bless all the Gentiles. (cf. Romans 9-11) Rather, the faith of Gentiles is placed on a par with that of believing Jews. Jesus flatly rejects Israels merely fleshly claims and obvious, obstinate unbelief. (cf. Mat. 3:7-10; Rom. 9:6 ff; Romans 2-4; Joh. 8:37-47) According to Jesus, Gentile faith does not however occupy a position unconnected with or above the true Israel, but rather shares with all Christian Jews the realization of the promises made to the patriarchs on the basis of their faith. (Gal. 3:6-9) This Jewish universalism that admits God-fearing Gentiles is the only true interpretation of Israels hopes for the messianic Kingdom. (Act. 10:34-43) This simple sentence pronounced by Jesus must have crashed upon the ears of His audience with the force of an atomic blast. Rather than predict Jewish world domination under the leadership of the Messiah, Jesus describes the fate of unbelieving Israelites: They will go to hell!

Outer darkness, weeping, gnashing of teeth: this Jesus envisions as the clear alternative to being in the kingdom. These vivid metaphors picture in short, rapid strokes a terrifying reality that dares human language to attempt its description, Gods final punishment of the wicked. (cf. Mat. 13:42; Mat. 13:50; Mat. 22:13; Mat. 24:51; Mat. 25:30; Luk. 13:28) Outer darkness calls up three possible visions, all possible:

Banquets, usually being held at night, the invited but unbelieving guests are shut out of the festal gathering to regret their rejection.

Gehenna was spoken of by the Jews as darkness. (Edersheim, Life, I, 550) Accordingly, Jesus expression becomes a Hebraistic expression for that place of punishment.

Or, perhaps He gives us a picture of a tomb-like dungeon where the imprisoned while away useless hours in total darkness.

Whichever His meaning, the words picture an unbeliever shut out from the light of God and the joy of His fellowship as well as the companionship of the best man of all ages, shut up only to hopelessness and frustrated anger for eternity.

Interestingly, the expression gnashing of teeth was not used in OT for anguish, as one might suppose, but for anger. (cf. Psa. 35:16; Psa. 37:12; Psa. 112:10; Job. 16:9; Act. 7:54)

Lenski (Matthew, 330) reminds that the phrases sons of the kingdom and shall be thrown out do not necessarily imply that the Jews were actually in the kingdom, for one can be thrown out when he attempts to enter a place to which he had no right without ever getting into it.

Whether our prejudices will allow us to admit it or not, Jesus has just pronounced Gods judgment upon the whole earth. Believers, regardless of their national origins, will enjoy the light and blessings of the Fathers house forever; those who refuse to believe Jesus are damned, regardless of previous national privileges or relationships. This revelation of the outcome of Gods verdict is valueless unless Jesus knows what He is talking about and has the authority to reveal it!

C. THE POWER OF REAL AUTHORITY (8:13)

Mat. 8:13 However angered any Jew might have been by the complete controverting of contemporary Jewish beliefs, Jesus vouchsafed the truth of His assertions by the instantaneous cure at long-range of the servant. If the work of Jesus be Gods power operating in Him to restore life and health to that centurions boy, He shall have no difficulty saving any believer, Jew or Gentile, out of spiritual paralysis and death for eternity! If Jesus word is effective in accomplishing that which no other man could do, then His judgment of those who accept or reject Him will stand! (cf. Joh. 12:44-50)

Go; as thou hast believed, so be it done unto thee. Unless we assume that the centurion has come out of the house and is now standing before Jesus, this is a message conveyed back to him by the elders. Luke (710) reports that upon their arrival at the house, they confirmed the immediate cure of the slave by the powerful word of Christ.

As thou hast believed, so be it done unto thee. This phrase on the surface is charged with joy because of the great amount of faith possessed by the centurion. But it also has ominous undertones expressed in its exact logical obverse: to the extent you have not believed, what you have asked will not be done for you. (cf. Jas. 1:5-8; Mar. 9:23; Mar. 11:23-24; Mat. 17:19-20) Jesus is still talking about the quantity of the centurions faith: To the extent you believed I could heal your slave, I shall do it.

However, Arndt-Gingrich (905) describe as (hs) as a relative adverb made from the relative pronoun he who or that which (hs), a fact which speaks of content more than comparative extent. Hs and the words that go with it can be the subject or object of a clause, If so, Jesus is saying, the real content of your faith is what will be done for you, or, may what you have believed be done for you.

Lenski (Matthew, 333) warns against a wrong application of this declaration to our own experience of faith:

We should not generalize this word of Jesus so as to make it mean: whatever we believe he will grant us he will grant, or that the degree of our faith insures the gift we desire. A wrong faith may be ever so strong in expecting a wrong gift; Jesus will not meet that faith and expectation, he will first correct it. And often he will do wondrous things where there is no faith present in order to produce faith.

FACT QUESTIONS

What was a centurion? State their comparative rank and responsibility.

Why was one stationed in Capernaum?

Describe the apparent character of the four Bible centurions.

Explain how this centurion could have both known much about Jesus and thus come to so great faith in Him as to make this plea.

Explain in what sense Jesus marveled at him is to be understood. Was Jesus in any way surprised by the centurions great faith and understanding? It there anything wrong with Jesus being caught off guard by actions of other men?

Who is meant by the phrase many will come from east and west?

What is the feast referred to by the expression they will sit at table with Abraham, Isaac and Jacob? Cite the passages that so identify it.

What is meant by the phrase kingdom of heaven in this context?

Who are the sons of the kingdom who will be thrown into outer darkness?

10.

What is the outer darkness where men will weep and gnash their teeth? How is this phrase to be understood? For instance, what if by bad dental care, men do not have teeth any longer?

11.

Explain the difference between Matthews and Lukes accounts wherein the first represents the centurion as coming directly to Jesus with his request, while the second asserts that the centurion never faced Jesus directly but sent Jewish elders and other friends instead.

12.

What about the centurion caused the Jewish elders to intercede so willingly to Jesus on his behalf?

13.

It is usually assumed that this centurion was probably Roman, but certainly non-Jewish. What are the indications in the text that lead to this assumption?

14.

Cite other incidents or texts that indicate that Jesus chose to be particularly unwilling to see the Jewish-Gentile distinction, and helped other Gentiles or praised them, directly or indirectly.

15.

State in literal language the meaning of Jesus metaphor regarding the Messianic feast in the Kingdom (Mat. 8:11)

THE MASTER MARVELLED(8:513)

What can excite the wonder and admiration of Jesus of Nazareth? The times of Jesus earthly ministry were days loaded with excitement, but they must not dim our sight of the Lord Himself. If we desire to delight this Master, let us pay attention to what brings Him highest joy. There are some genuinely impressive facts in this text: what one fact drew Jesus attention leaving Him overjoyed and amazed? Matthew tells us of . . .

AN UNEXPECTED COMPASSION. Ours is a cruel, hard-nosed, business is business world, where men climb the heights to a success over the bent backs of their inferiors, the less fortunate.

An unlikely object of compassion was the centurions slave.

Slaves in the Roman empire were no better than a living tool, differing from other things possessed by owner in the sense that the slave could talk. Slaves too sick, too old or too unable or unwilling to work could be disposed of in any manner the master chose.

But here in this household the anguished cry from a paralyzed human being, though a slave, was heard!

An unlikely person for expressing such compassion was the centurion.

His military career had not been able to extinguish his human concern for another human being.

H. P. Hughes commented: I know nothing more noble, more indicative of the godlike man, than a proper courtesy and thoughtfulness and a disinterested and unselfish care for those who are our social inferiors.

The centurion was not Jewish, therefore, technically a pagan. What opportunities had he had for knowing Gods revelation? What circumstances had God combined to bring him to his love for the subject people over which his own government had posted him to keep law and order?

No, while this compassion and unexpected generosity certainly surprises us, this is not yet what caused the Master to marvel.

II.

AN UNPRECEDENTED AFFECTION. (Read Luk. 7:1-10) Here Jewish elders actually intercede with Jesus on behalf of the Capernaum centurionyes, a centurion!

He was more a candidate for assassination, not assistance.

In the Jewish struggle for independence from the Roman yoke, every Roman official, every collaborator with Rome, every supporter of Roman government would be viewed with suspicion, if not outright hatred .

But here we find the precise opposite to be the case: responsible Jewish citizens expressing unprecedented affection for a centurion.

Why should they hesitate to help him? He loves our nation. He built us our synagogue!

Herein is a sentence sermon: Sterile orthodoxy that does not love, that does not act, is not orthodox!

The orthodox deeds of one Gentile centurion produced more concrete results, more humanity, more genuine affection and deep-felt appreciation than all the orthodox speculations of a hundred theologians.

Who were these elders? Was Jairus among them? What about the royal official (Joh. 4:46-54) whose son Jesus had already healed?

What opportunities had they had for knowing Gods revelation? What witness had they given to this centurion concerning Jesus? Had they been as generous with the centurion as he had been with them? Many of these intriguing questions stimulate our imagination, as they fill in the flesh-and-blood outline of these real people.

The actions of these men who normally would not be known to be so solicitous for a Romans needs lead us to feel their unprecedented affection for him, and yet even this example rising above usual Jewish parochialism did not excite the wonder of our Lord so much as

III.

AN UNEXAMPLED FAITH. That did it! Nothing turns the head of Jesus of Nazareth so quickly as the concrete expression of real belief! What was the formula of his great confession?

I am not worthy.

He is a Roman who says this to an itinerate Jewish Rabbi!

This is obviously real humility: the higher he held Jesus, the lower he esteemed his own power, position, accomplishments and person.

This confession of unworthiness was his highest claim to being actually worthy of the Kingdom! (Mat. 5:3)

I understand authority and I know you possess it. When he had learned to confess Israels God as his own and to believe Jesus to be absolutely unlimited in the exercise of Gods power, this centurion permitted no frivolous objections to hinder his decisive action, such as might be raised by scribes and Pharisees of his day.

Only speak the word, and my servant will be healed.

What an intelligent grasp of the fundamental principle underlying Gods government of the world! (Psa. 33:6-9; Heb. 1:1-4; 2Pe. 3:5-7)

The centurion knew that if one simple word from Jesus could not cure his slave, hundreds of mumbled or shrieked incantations from others were so far less incapable of bringing the slave back to life and health. One powerful word from Jesus is all that is needed: Just give the command, Sir.

This kind of faith brought Jesus joy, wonder and admiration just because it was so rare, strong, pure and real. Why great?

The centurion was sensitive to human need; religious people can be so unseeing, so deaf to concrete hard life problems.

The centurion had overcome gigantic obstacles of prejudice to bow before this Jewish Teacher; more often the right people would have called this improper at least, or unthinkable, at most, for a man of his position. Honesty compelled him.

Despite the difficulties that would have choked the momentary enthusiasm, the conflicting theories and contradictory logic and broken the reasonably resilient faith of others, the centurion arrived at a determined conclusion and with confident firmness confided his case to Jesus.

The centurion was humble enough to recognize the high holiness of Jesus. Our humility is often so pretentious! By contrast, this centurion was willing not to be honored by the Lords presence.

The centurion, even though a Gentile and in much more need of it, did not ask Jesus for a confirmatory sign for verification of the reality of His power before working the miracle. (Contrast Gideons fleece, Jdg. 6:36-40; or the Jews demand for signs, Mat. 16:1-4)

The centurion showed careful planning by sending the elders, men whose religious views he thought would not be so likely to clash with Jesus as would perhaps the Gentile unworthiness of the centurion himself. Thus, he showed himself keenly sensitive even to Jesus views, as a man,

His faith had been intelligently arrived at. Simple trust of Jesus may be acceptable, but Jesus is more stirred by a man whose faith is the result of his mental wrestling with facts, theories, alternatives, prejudices, personal ignorance and desires and who STILL decides to believe Jesus. The centurion had shown careful reasoning behind his actions.

This leads us around to

IV.

AN UNTHOUGHT-OF-CONCLUSION. The tables are turned; the relations reversed!

The UNWELCOME are welcomed! (Mat. 8:10-11)

Jesus praised the pagan centurions faith: I tell you I have not found so great faith!

Jesus answered a pagans prayer, wrapped the loving arms of Gods compassion around both men:

around the hated man, the agent of a foreign government occupying ones homeland.

around the despised man, the slave, the diving tool with no human rights and no legal existence except as property of his master.

I will come and heal him . . . (later) Go your way; as you have believed, so be it done for you. Jesus knew neither Jew nor Roman, slave nor free, male nor female; He only recognized human need. No prejudice was strong enough to hold Jesus within its narrow, provincial bounds.

Jesus threw open the doors to Gods Kingdom to believing Gentiles like this centurion. (Mat. 8:11)

The ELITE are excluded! Jesus Christ and the Kingdom of God are not the exclusive possessions of any exclusive race of men. He is the possession of every man in every nation in whose heart there is FAITH.

Jesus amazement at the centurions faith was caused directly by the contrast with the usual, dull lack of deep commitment He met in the very people who had enjoyed Gods preparation for Messiahs coming.

Jesus voice reflected the tragedy of unbelief: I have not found so great faith, no, not in Israel! With a reluctance that throbbed with the love of God, Jesus condemned unbelievers to hell (Mat. 8:12)

Yes, Jesus marvelled at the faith found in this very unlikely person, He encouraged the man as far as circumstances permitted and answered the centurions request. Any Jew standing around could probably have said, Who would have thought that THAT man could be the object of Gods mercy?

All of us make a very unlikely crowd to be the special objects of Gods continued mercy! But the point is: He does care. Who would have thought that WE could be Christians? But we began with the confession: I am not worthy. . . . Jesus, you are our Authority: only speak the word and we will live!

Fuente: College Press Bible Study Textbook Series

(5) In St. Luke the narrative follows immediately upon the Sermon on the Plain; in St. Matthew (the healing of the leper intervening), upon the Sermon on the Mount. The juxtaposition in both cases seems to imply a connection between the teaching and the act that had fixed itself on mens minds. The act was, indeed, chiefly memorable for the teaching to which it led. A comparison of the two narratives suggests the thought that St. Matthew records the miracle more with reference to the associated teaching, St. Luke after more close inquiry into the details and circumstances. Here, e.g., the centurion is said to have come to our Lord himself; but from St. Lukes report we learn that he never came at all in person, but sent first the elders of the Jews, and then his friends.

A centurion.The presence of a centurion (a word originally meaning the commander of a hundred soldiers, out, like most words of the kind, afterwards used with a greater latitude of meaning) implied that of a garrison stationed at Capernaum to preserve order. So we find a centurion with his soldiers at Csarea (Act. 10:1). At Jerusalem, it would appear, it was thought necessary to station a Chiliarch, or chief captain of a thousand soldiers (Act. 21:31); and the same word meets us as connected with the birthday feast of the Tetrarch Antipas (Mar. 6:21).

Here, as in the case of Cornelius, the faith and the life of Judaism (seen, we may well believe, to more advantage in the villages of Galilee than amid the factions of Jerusalem) had made a deep impression on the soldiers mind. He found a purity, reverence, simplicity, and nobleness of life which he had not found elsewhere; and so he loved the nation (Luk. 7:5), and built anew the synagogue of the town. It is probable, as has been already said, that among the ruins of Tell-Hm, identified as Capernaum, we have the remains of the very fabric thus erected. And he, in like manner, had made a favourable impression upon the Jews of that city. They felt his love for them, were ready to go on his errand, to support his prayer with all earnestness, to attest his worth. To one whose work had been, like that of St. Luke, to preach the gospel to the Gentiles, all these incidents would be precious, as early tokens of that breaking-down of barriers, that brotherhood of mankind in Christ, of which the Apostle who was his companion was the great preacher.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

37. SECOND MIRACLE HEALING THE CENTURION’S SERVANT, Mat 8:5-13 .

5. Entered into Capernaum From the Sermon on the Mount. Centurion A Roman captain over a hundred men. As Lake Gennesaret was a water of no little traffic between northern Syria and Palestine, so Capernaum was a port of revenue, and the abode of a Roman garrison to keep the turbulent Galilean peasantry in order. The centurion on the present occasion was evidently one whose residence in Palestine had detached him from the paganism of his Roman education. He had traced in Judaism evidences of truth which touched his heart. He almost seems a prototype of Cornelius in the Acts.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And when he was entered into Capernaum, there came to him a centurion, beseeching him, and saying, “Lord, my servant lies in the house sick of the palsy, grievously tormented.” ’

Jesus now entered Capernaum, where He had ministered from the start (Luk 4:23), a town at the top western end of the Sea of Galilee, on one of the major trade routes through Palestine, and a port for shipping coming across the Sea of Galilee. And there he was approached by an officer, probably of the local auxiliaries, a centurion. This centurion had not, however, come to command, but to plead. He ‘beseeched’ Jesus. He acknowledged in Him a higher authority.

In Luk 7:1-10 we are informed that in fact his approach was through a number of intermediaries. But it is typical of Matthew to personalise the approach of intermediaries in terms of the sender (compare Mat 9:18). It is in fact quite common to speak in such terms. We may say a general did this or that, while all the time we know that it was done by his troops, and he may not even have been involved. We say Wellington defeated Napoleon. But what we mean is that he did it, not personally, but by issuing his orders. (Compare how Nebuchadnezzar had said in his records, ‘Forty six cities of Judah I besieged and took,’ even though he probably approached few, if any, of them). The same principle applies here. But Matthew wants to bring out the distinctiveness and personal nature of the centurion’s faith and therefore emphasises the one who was actually responsible for the orders, rather than the messengers who carried them out and articulated them to Jesus.

The centurion addressed Him as ‘Lord’. There is in this at least the same deference as he would have shown to a superior officer, only for a different reason, and possibly even a sense of his awe in speaking to a prophet of God. He had recognised that this Man had the might of God behind Him. Being a Gentile it might even indicate a recognition of at least semi-divinity, as what he goes on to say suggests. (When this term is used we always have to consider its implications, which can vary from ‘Sir’, through a number of alternatives, to LORD as translating the name of YHWH). But Matthew, in this subsection regularly uses ‘Lord’ (kurios) on the lips of different people in the face of great wonders. Consider the confident hope of the leper which results in his cleansing, the less confident hope of the disciples which results in the stilling of the tempest, and the hope of the two blind men who believe that He can heal them. There was more in these approaches than just a polite ‘sir’. In each case they attributed to Him a certain level of supernatural power, and their address must be read accordingly. It was not a full blown declaration of His divinity, but it did recognise that He was above and beyond ordinary men. They recognised a certain uniqueness about Him that set Him above ordinary men, even important men. Matthew therefore probably intends us also to see in it the unconscious submission of this Gentile to Jesus as the LORD of glory, even though recognising that the Gentile might not yet have realised that full significance (compare another such centurion in Mat 27:54, a pagan, who speaks of Him as ‘the Son of God’). In Luke also Jesus is called ‘Lord’ by the centurion’s representatives.

The centurion (through his representatives) lays out the position without more ado (in Luke more detail are given. As usual Matthew leaves out extraneous material so as to stress the main points). “Lord, my servant (pais) lies in the house sick of the palsy, grievously tormented.” This sums up the whole position neatly. Note the threefold ‘lies in the house’, ‘sick of the palsy’, ‘grievously tormented’. The idea is to emphasise how ill the servant is. He cannot rise to his feet, he has this dreadful disease, and he is suffering greatly. (We do not know the identity of the disease). The compassion of the centurion comes out in this description. His concern is not in the fact that the slave is now useless to him. He is genuinely concerned about the details of his state.

The word ‘pais’ can mean servant or son. In its use in the New Testament it is sometimes ambiguous, but it regularly means ‘servant’ (compare Mat 14:2; Luk 1:54; Luk 1:69; Luk 12:45; Luk 15:26 and regularly in LXX. Note especially its use in Act 3:13; Act 3:26; Act 4:30). Luke uses doulos (slave) in Luk 7:2-10 which makes it unambiguous. Thus there are no grounds for suggesting otherwise. Nor are there any real grounds for connecting this healing with that of the nobleman’s son (Joh 4:46-54) simply because in both Jesus healed at a distance. Other than that fact the details are all very different, and the ability of Jesus to exercise such authority at a distance also comes out both in His giving of that authority to His Apostles when He sends them out (Mat 10:1), and in the case of the Canaanite woman (Mat 15:28). It was thus a regular feature of His ministry, and not unique to here. What was unique to here was the centurion’s recognition of the significance of it.

Note the great emphasis on the suffering of the servant. In the chiasmus this parallels the sufferings of the damned (Mat 8:12). It is a reminder that the One Who can deliver from the one, can also inflict the other. The point is being made that Jesus has come to heal men, but if they will not be healed then there is no hope for them.

Fuente: Commentary Series on the Bible by Peter Pett

The Centurion’s Servant (8:5-13).

Jesus’ first miracle had been on one who was skin-diseased, an outcast from society, one who was unclean and rendered all who came in contact with him as unclean. And he was made clean by Jesus’ word of authority and power combined with His touch. The second will be on one living in an unclean household, the servant of a Gentile who was a centurion. Centurions, who were theoretically in charge of one hundred men, although more realistically around sixty, were important and respected figures. There would be about sixty centurions to a Roman legion. They were hardened fighters and formed the backbone of the Roman armies, which held the Empire under their control. And they were therefore in positions of considerable authority. That authority would be unquestioned by their men. It would also be held in awe by others. You did not mess around with a centurion. They could demand obedience in the name of Caesar, and one word from him could have devastating consequences for those involved. There was no better living example of a kind of authority which was in direct contact with the people. He did not hide in palaces. He met the people face too face.

There were, however, no permanent Roman legions in Galilee, but a kind of standing army set up by Herod Antipas made up of local auxiliaries, recruited mainly from the Gentile areas around. They were auxiliary legions. The centurion may have been a member of one of these auxiliary legions, or he might even have been a delegate from the emperor (through one of his generals) sent to assist in the control of the area. But this one believed in the God of Israel (Luke tells us that he had actually from his own pocket built a synagogue for the Jews), and the fact that he was a good and moral man (which had probably been what attracted him to Judaism and its Law) comes out in his concern for his slave. For slaves were seen as no more important than cattle or tools. They were ‘chattels’. But this good man was concerned about the suffering of his slave.

One thing especially we should note about this story. In it the centurion passes his verdict on Jesus. He declares Him to have supreme authority over disease as One Who is under God. He is declaring his recognition that they Kingly Rule of Heaven was present in Jesus. The irony of this lies in the fact that at the end of this section the Pharisees, who were supposed to be serving God, will declare Jesus’ authority as coming from the prince of demons. The eyes of a blind Gentile have been opened, and the eyes of those who are supposed to see are revealed as blind.

(This account is paralleled in Luke. Thus it appears in the material common to Matthew and Luke, which is rare for narrative material. It therefore does not fit in with the idea that that source, if it was one source, was a ‘sayings’ source. As that source, often called Q, is doubtful on other grounds its whole existence as a single source is thus thrown into question).

Analysis of Mat 8:5-13 .

a And when he was entered into Capernaum, there came to him a centurion, beseeching him, and saying, “Lord, my servant lies in the house sick of the palsy, grievously tormented” And he says to him, “I will come and heal him” (Mat 8:5-7).

b And the centurion answered and said, “Lord, I am not worthy that you should come under my roof, but only say the word, and my servant shall be healed” (Mat 8:8).

c “For I also am a man under authority, having under myself soldiers, and I say to this one, “Go,” and he goes, and to another, “Come,” and he comes, and to my servant, “Do this,” and he does it (Mat 8:9).

d And when Jesus heard it, he marvelled, and said to them those who followed, “Truly I say to you, I have not found so great faith, no, not in Israel” (Mat 8:10).

c And I say to you, that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the Kingly Rule of heaven, but the sons of the Kingly Rule will be cast forth into the outer darkness. There will be the weeping and the gnashing of teeth” (Mat 8:11-12).

b And Jesus said to the centurion, “Go your way. As you have believed, so be it done to you (Mat 8:13 a).

a And the servant was healed in that hour (Mat 8:13 b).

Note that in ‘a’ comes the circumstances and the request for healing, while in the parallel we learn that he was accordingly healed. In ‘b’ the centurion reveals his faith, and in the parallel Jesus answers according to his faith. In ‘c’ we have the commands to ‘come’ and ‘go’ and ‘do this’ within the centurion’s sphere of authority, and in the parallel many ‘come’, and many are ‘sent away’, and many ‘sit down’ (do this) with Abraham and the patriarchs within the sphere of God’s authority, His Kingly Rule. Finally and centrally in ‘d’ is the stress on the greatness of the centurion’s faith that made even Jesus marvel.

Fuente: Commentary Series on the Bible by Peter Pett

The Centurion of Capernaum.

v. 5. And when Jesus was entered into Capernaum, there came unto Him a centurion, beseeching Him,

v. 6. and saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.

The incident here narrated may have taken place immediately after the cleansing of the leper or after some time, when Jesus had made one of His Galilean journeys. Jesus had entered into Capernaum, the city which He chose for His home during His ministry in that region. Here He comes into contact with a centurion. It is immaterial whether the centurion attended to the matter here related personally, or whether he made use of the good services of others, the latter being the more probable, Luk 7:1-10. “Therefore he sends a message to Him on account of his servant, whom he loved, a delegation of the most learned and respected in the city… And as they go and present their message in a fine manner that He should come, since the centurion is well worthy of it, and Christ is willing to come and goes with them: when he hears that Christ Himself is coming, he sends other messengers on the way, pleads and wards off: O no! Who am I that He troubles to come Himself? It is sufficient that He but say some word, then I am fully satisfied. ” It was a centurion with whom Jesus dealt, the captain of one hundred men, very likely the Roman garrison in the city. He was a foreigner, not a member of the Jewish nation or church. But he had learned to know the true God and had undoubtedly studied the Scriptures, thus gaining a knowledge of the coming of the Messiah. In his earnest devotion, he had even built the synagogue for the Jews, Luk 7:4-5. He had an urgent, pleading message to the Lord for his servant, his house-boy, who had been lying now for some time and thus been reduced to a state of great weakness, ill with a sickness which caused grievous torments, a form of paralysis. The disease of the nerves was, in this case, accompanied with unusual pains, which even hindered the sick man’s being carried out on a stretcher.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 8:5. And when Jesus was entered into Capernaum St. Luke has related this part of the evangelical history more at large than St. Matthew.The whole may be thus connected: Jesus, having finished his sermon on the mount, as soon as he came down thence, to shew that his words and doctrines pertained both to the Jews and Gentiles, performed two miracles; the one for a Jew, a leper who came to him, the other for a Gentile, a centurion or Roman commander of a hundred soldiers, who was stationed at Capernaum. A servant of this centurion, whose virtue and honesty, obedience and industry, made him very valuable [ ] in the eyes of his master, lay at home sick of the palsy, in the most grievous stage of the disease, . The centurion, hearing of Jesus (whose fame began now to be spread abroad, and to which his miraculous cure performed at a distance on the son of a nobleman in this same city must have greatly contributed, see Joh 4:43-53.), but not thinking himself worthy to come unto him, engaged, as St. Luke informs us, the elders of the Jews in his cause, and sent them to intercede with this blessed Person, of whom he had conceived such high notions, on behalf of his afflicted servant. They performed their office punctually; for they came and besoughtour Lord instantly and earnestly, and strengthened their importunity by informing him, that the centurion was worthy for whom he should do this; for he loveth our nation, say they, and, as a proof of it, hath built us a synagogue. Jesus, ever ready to do good, made them no reply, but immediately went with them. The centurion, hearing that he was coming, moved by the most remarkable humility, and judging his house unworthy the presence of so divine a guest, immediately dismissed his friends, to desire the Master not to give himself so great trouble, as to come to the house of one, who judged himself so far from being worthy of this great condescention, that he thought himself not even worthy to come to Jesus: his humble request was, that he would deign to speak the word only, since he was assured that would be sufficient for the recovery of his servant. But humility never yet prevented Christ’s approach; and therefore he proceeded on towards the centurion’s house; coming near to which, the centurion himself, as St. Matthew here informs us, hastened out to meet him; and thus the sacred historians are easily reconciled, and the history recorded here and in St. Luke appears to be one and the same. However, as Macknight and some others suppose the histories to be different, that I may do justice to the subject, I will subjoin their arguments at the end of the 13th verse.

Fuente: Commentary on the Holy Bible by Thomas Coke

Mat 8:5 . The centurion was a Gentile by birth, Mat 8:10 , but connected with Judaism (Luk 7:3 ), probably from being a proselyte of the gate, and was serving in the army of Herod Antipas. The narrative is, in the main, identical with Luk 7 , differing only in points of minor importance. The question as to which of the two evangelists the preference in point of originality is to be accorded, must be decided not in favour of Matthew (Bleek, Keim), but of Luke , whose special statements in the course of the incident (misinterpreted by Strauss and Bruno Bauer, comp. de Wette) cannot, except in an arbitrary way, be ascribed to an amplifying tendency; they bear throughout the stamp of historical and psychological originality, and nothing would have been more superfluous than to have invented them for the sake of giving greater prominence to the man’s humility, which is brought out quite as fully and touchingly in Matthew’s narrative. Comp. Neander, Krabbe, Lange. For the points of difference in the account Joh 4:47 ff., see note on that passage.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

We have here another of CHRIST’S. miracles. Capernaum was a city of Galilee, not far from Nazareth. A centurion was an officer among the Romans. This man had a servant sick, of the palsy.

Luke, in his account of this case, said that the servant was dear unto his master. Luk 7:2 etc. Be that as it may, it appears that the centurion, though a Gentile, had such views of CHRIST, as none but the LORD could have given him. Reader! what a precious thought it is to us poor Gentiles; that in CHRIST JESUS there is neither Jew nor Greek; bond nor free; for we are all one. And if we be Christ’s, then are we Abraham’s seed, and heirs according to the promise. Gal 3:28-29 . If I detain the Reader a moment longer in the contemplation of this miracle of JESUS, it shall be to observe two or three of the striking features in this man’s faith. Such was his apprehension of CHRIST’S power, that he said it was unnecessary for JESUS to come to see the patient; for his word only would heal. What could Manifest his belief of the GODHEAD of CHRIST more than this? And his sense of his own unworthiness, became another testimony what views he had of JESUS. There is a great beauty, as well as strong reasoning, the centurion made use of, respecting the exertion of CHRIST’S power. As the soldiers under his command must go or come at his pleasure; so the whole army of diseases, he knew, were under the control of CHRIST. Think, Reader! what faith there must have been in this Gentile? Do not overlook Mat 8:11 in this passage! But if such was the faith of the centurion, what grace doth the whole manifest of the person of JESUS, the great Author, and Giver of faith, from whom every portion of it the centurion had received? Oh! thou dear LORD, do thou increase our faith!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Chapter 30

Prayer

Almighty God, our desire is that we may put our trust in thee, then shall our life be safe, and our hope shall be as a light that cannot be blown out. We have trusted ourselves, and to ourselves we have committed perjury; we have made no vow that has not been broken. Behold we stand before thee as criminals, without defence and without covering we would now say again in thy hearing and in thy strength, “Lord, increase our faith.” The just shall live by faith: we walk by faith, not by sight Lord, we believe, help thou our unbelief. Let our unbelief itself be a cry unto thee for other help, let our poverty be a prayer and our want a desire and our helplessness a reason for thy speedy coming to us.

We have come with a hymn of praise, for thy mercy has prevented the rising of the sun, and has lingered with us all through the time of the shining of the stars. In our waking and in our sleeping thy benediction has stretched around our life, our uprising and our downsitting thou hast guarded, thou hast beset us behind and before, and laid thine hand upon us: thy mercies have been a multitude, and thy tender compassions beyond our power to name. We are guilty: thou didst give us a white robe, purer than the snow, we return it to thee today unfit to be looked upon by thine eyes. Yet thou art plenteous in forgiveness and thy pardons are a great multitude, yea, more than the waves of the sea, and thou dost cast our sin behind thee and make it as far from us as the east is from the west, and thy delight is to relieve from the burden and the sting of sin. Come to us through Jesus Christ, Son of Mary, Son of Man, Son of God, God the Son, the one Priest, the only Sacrifice, the infinite Mediator, and in coming through him thou wilt come with all thy mercy. Thy righteousness and thy judgment will not thunder against us, but thy gentleness will make us great.

Hear us when we cry for thy presence throughout our whole life. We would not be one day without thee, we would live and move and have our being in God, we would find thy truth and eat it, we would sit down at thy banquet and drive away the hunger of the soul by the riches of thy provision; we would study thy truth with a keen, clear eye, and receive it into an open and honest heart, and repeat it in an obedient and loyal will. Thou hast taught us these great prayers verily they are not ours, they are the Lord’s prayers. Once we loved the darkness and pined for the desert and the rocks, and now we love the light and desire to live in the garden of God. Increase in us the aversion which holiness feels for sin, increase in us all sacred thirst and hunger, that our desire may be after God in great vehemence and expectation, and satisfy us early with thy lovingkindness and plentifully bless us with thy Holy Spirit. We would love the truth, we would see somewhat of its infinitude, we would see our own littleness and mark duly the boundaries by which we are imprisoned, and then with the eye of our love and hope we would look beyond into the yet unexplored and unknown universe of God. Thus would our religious ambition become sacred as a sacrifice and our desire be as a purpose that cannot be revoked.

We commend one another to thy gentle care. Leave none without a blessing. Let the old man renew his youth, and on this opening summer day recall the spring of his gladdest life. Speak to the busy man, lest he should forget eternity in consequence of his devotion to dying time on the young let the dew of thy blessing and the light of thy sanctification rest all the days of their lives. Heal the broken-hearted, dispossess those who are tormented with devils, curb the unholy passion, and finally destroy it. Hear the prayers that cannot be spoken, that are too sacred for words, that go up to Heaven in pleading, yearning sighs, and answer such according to the tenderness of thine own grace.

Re-ordain every minister of the gospel, consecrate him afresh to his holy work, bind him with sevenfold cords to the one altar that is alone worth serving. Upon all the Churches of the redeemed, by whatsoever names known and disfigured among men, let grace, mercy, and peace constantly abide. Bring in the day when we shall see that all truth ripens into love, and that in so far as we fall short of love we fall short of truth.

The Lord give us the blessing we most need; the light appropriate to the day, the music that will bring all our circumstances into happy consonance with his own purposes. Send messages from the sanctuary to the sick chambers, to the lonely room, to the dark prison, to the troubled sea, to our wanderers in foreign lands, to those further wanderers, who follow the devil’s lure. Amen.

Mat 8:5-13

5. And when Jesus was entered into Capernaum, there came unto him a centurion (captain of 100 foot-soldiers) beseeching him.

6. And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.

7. And Jesus saith unto him, I will come and heal him. (“He declares himself ready to come to the Centurion’s servant: he does not promise that he will do so to the nobleman’s son.”)

8. The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.

9. For I am a man under authority, having soldiers under me; and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.

10. When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.

11. And I say unto you. That many shall come from the east and west (the whole earth), and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.

12. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.

13. And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the self-same hour.

The Human Sympathy of Christ

“And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him.” Towns are differently excited by different visitors. If Beethoven were to come to London, all the music of the metropolis would vibrate with delight and expectation and hope. If some great athlete were to visit the metropolis, all persons interested in athletics would be instantly filled with a desire to see the performance. When Jesus Christ went into a town all the sick people, all the broken-hearted, the helpless, and the weary felt a thrill of expectation and hope, and they were almost bettered by the very news that he was coming. Think of a man entering a town whose very presence sends a gospel to the broken-hearted that is the man I want to see. I could listen to the musician for a while, I could applaud the acrobat for a moment or two, I would withhold the palm from no man who had won it, but when I had passed through the whole rank and file of those who had entertained, instructed, and amused me, I should want every day to have with me the man that could touch my afflictions, and bear my diseases, and heal my wounded heart. I would say to him, “Abide with me, the day is far spent, but it cannot die while the light of thine eye is in the house; abide with me.”

This is how Jesus Christ endears himself so much to my heart, and how it is that my love for him is a love passing the love of women, and how it is that I cannot be torn away from his side. It is not that I am puzzled by his genius, thrilled by his mighty miracles, astounded by much that is wondrous in himself and his works; but because he himself took our infirmities and bare our sicknesses, and goes up into the sick-chamber though a leper be in it, and though a pestilence too foul for my mother to face be filling the chamber with its fatal contagion. This is the Christ to whom I call you. Know him by the depth and tenderness and incessancy of his sympathy and love, and fall down before him, not because forced to your knees by some grammatical and exegetical pressure, but because constrained to that worshipful act by an infinite understanding of your own heart, and an ineffable and redeeming sympathy with every emotion and passion of your life.

“There came unto him a centurion, beseeching him, and saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.” A servant at home what an extraordinary and antiquated conjunction of terms, “There came a centurion, saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.” That is not a prayer there is no request in that form of words, it is a mere piece of intelligence. See the character of the man in the form of his approach. Is there no prayer in the eye, is there no agony in the look, is there no supplication in the tone? What can the printers do but catch the bare words and put them into cold black ink? This is how it is that the written page is not the spoken discourse; it lacks the fire that glowed in the face, the inquiry that sharpened the vision of the eye, the music and the eloquence that made the tone pierce the hearer’s heart like a prayer. Why you, man of few words, gifted with rare silence, often complaining that you have no language, could pray like this! Prayer is the lifting of an eye, prayer is the falling of a tear, prayer is the outdarting of an arm as if it would snatch a blessing from on high. You do not need long sentences, intricate expressions, elaborate and innumerable phrases; a look may be a battle half won. “According to thy faith, so be it unto thee.” You may pray now, or in the crowded street, or in the busiest scene you can always have a word with God you can always wing a whisper to the skies. Pray without ceasing. Live in the spirit of prayer, let your life be one grand desire, Godward and heavenward, then use as many words or as few as you please, your heart is itself a prayer, and your look a holy expectation.

Beautiful is it to see the Pagan come into Christian worship. He does not know what to do. A trained soldier and a man in authority, he wishes to be respectful and yet he does not know what is proper to the new situation. He therefore beseechingly states the case. It is beautiful to see one unaccustomed to the form of worship in any place, enter into the strange sanctuary and look inquiringly round to see what has to be done next. There is no wish to come into collision with the established usages of the place. There is, indeed, a lingering liking for the way at home, but a willing disposition to accept new forms and methods. There is something pathetic in such ignorance, and something instructive in such inquiry. But see the centurion, a man, a stranger, a Pagan, one far off, coming to state his servant’s case, and to leave it with a beseeching look and a beseeching tone why that is to receive education in an uncertificated school, it is to receive a hint from lips uncircumcised that is to learn from those who themselves are ignorant of the subtle and peculiar methods adopted under new circumstances.

Jesus will be puzzled by this new form of approach. Having heard about the servant at home sick of the palsy, he will say, “Well, what then?” He will teach this man how to pray, he will say, “If you want any favour from me you must approach me in certain form or I cannot hear you.” He understood the heart he meets the suppliant half way. Do you suppose that your ladder-prayer can reach the stars? It only touches God because God comes down to let it touch him. Heaven and the heaven of heavens cannot contain him, yet he comes down to the habitations of men and listens for their prayers as if those prayers filled the universe.

How does Jesus Christ adapt himself to this man’s approach? He meets the man in his own spirit. Without hearing the request he says, “I will come and heal him.” That verse makes me a believer in the deity of Christ: I need no other proof. If he said that, he is God enough for me. Not “I will come and inquire into the case, I will come and see whether anything can be done to mitigate this awful mischief: I can sympathize with you, if I can go no further,” but with the calmness of the fiat that arched the heavens and lit its lamps, he says, “I will come and hear him.” The people were astonished at his doctrine, because he taught them as one having authority. They are astounded at his word, for he speaks of disease as one having infinite power. Last Sunday we saw him touching a leper, and heard him saying, “Be thou clean;” today our lesson brings before us a man sick of the palsy, grievously tormented, and Jesus Christ says, “I will come and heal him.” Then he was no specialist. Properly we have amongst ourselves now special studies of special cases. One man undertakes the brain, another the heart, another the blood, it may be, another the bones and joints. This is right, amongst ourselves; for probably hardly any one man has the time, even if he had the capacity, to master with sufficient adequateness all the details and necessities of our wondrous bodily frame. But Jesus Christ said to the leper, “Be thou clean,” to the man sick of the palsy, grievously tormented, “I will come and heal him.” When he went into Peter’s house and saw his wife’s mother laid and sick of the fever, he touched her hand and the fever left her, he put out the fire with his touch. He is no specialist, he has not a necromancer’s power over any one department of human life or human suffering. His healing was fundamental and all-inclusive. He made the well-head pure, and the flowing stream was as pure as the fountain whence it flowed.

It is so in spiritual matters. There is not in the Church a doctor who cures lying, and another who makes a special study of drunkenness, and a third who is gifted with peculiar ability in dealing with persons of felonious disposition. There is one Mediator between God and man: he makes the heart right, and then all the accidental and local diseases, with all their train of ever-varying symptoms, are cleansed and utterly expelled. Thus in the Church of Christ we have no special means for special cases, as contra-distinguished from the general means at our disposal for the universal disease and apostasy. There is one word for all, one healing for all. When you talk of your follies and peculiar sins and characteristic slips and individual passions, these are but symptoms of a grand moral ailment: the whole head is sick, the whole heart faint, and the remedy must be vital and fundamental, not a successful playing with accidental symptoms, but an appeal to the heart, a cleansing of the inner nature. “Ye must be born again.”

Whatever your complaint is, of mind, body, or estate, you may take it to Jesus Christ. If you are not doing well in business, go and tell him about it: if you are afflicted in any bodily way, go and state the case to him and leave it in his hands; if you be possessed with devils and grievously tormented in your heart, go and state the case to the Son of God. Go and tell Jesus everything. Do not tell him what answer to give in return. I like every day to have a long talk with him in the streets, or in the house, or anywhere, just telling him what I did yesterday, and what a fool I was for doing it, and asking him to keep me this day without sin, and putting my whole broken life into his care, that he may teach me that the part is not the whole, and that there are purposes in his will and providence which I can neither comprehend nor control. He always heals me with rest and with added faith. The thorn remains, the cruel sting goes deeper, the fire licks up further blood, and yet there is an inner healing, a sacred rest, and loving trust in God.

The centurion having heard the reply of Jesus Christ, said, “Lord, I am not worthy that thou shouldest come under my roof; I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.” He was a man under authority, and his word was law; then why did he not command his servant to be healed? It is thus we always come to our limit, it is thus that the sceptre we lift touches the end of its dominion, and shrinks back into a common walking staff. Said the centurion, “I have authority.” Then why did he not use it in new directions? Within our own lines we are mighty; beyond those lines we are captured as trespassers or slain as mean spies. When men learn to keep within their own proper boundaries, intellectual and other, they will attain the fulness and the most satisfactory fruition of their power, but the meanest of us can ask questions that may vex and trouble the heart of God. Happy he who knows the length of his sceptre, and who lays it down at the right point, who says, “I am a man under authority, but there is a point at which my word has no force: I am silent at that point, and I begin to pray where I cease to rule.” That is the true law of life.

Yet what wisdom the man had! He said, “But speak the word only.” He little knew what he was saying. “The word” that would have been beautiful and complete “the word only,” there he falls into softness and weakness; he shows the stoop which proves him to be but a man. “The word only.” The word is the authority, the word is the power, the word is the soul, the word is the incarnation. “In the beginning was the Word, and the Word was with God, and the Word was God.” Your word is yourself: do not imagine that your speech is something independent of your individuality; your speech is your soul in utterance. When a man speaks earnestly, the word is the very fire and flame of his heart. Jesus Christ could not but speak earnestly, so his quietest word held the thunder, the lightning, as the dewdrop holds it, for there is force enough in that one dewdrop, if rightly touched, to rend the mountain and throw down the altar stair that faced heavenward. Let your yea be yea, and your nay nay let your word be your true self, and it will always be, according to the degree of your capacity and influence, with authority and power.

Now it is Jesus Christ’s turn: O that we could have seen that marred and sorrow-riven face when he lifted it up and marvelled. He himself had seen a miracle: his own miracles, viewed as mere expressions of power, fell into insignificance before the miracle performed by the centurion, the miracle of all-trust, living, loving, simple, unquestioning, undisputing trust. “Verily I say unto you, I have not found so great faith, no, not in Israel.” A great wave of emotion swelled his heart; forecasting the ages, he saw the crown already rounding into shape that was to sit upon his own head, and though the cross lay between him and that crown, he endured the cross and despised the shame.

We have it in our power to gladden his heart. How pleased he always was with faith. If a man looked trustfully at him, he said he was a son of Abraham. Sinner, others called him, and publican; Jesus called him Son of Abraham. How pleased he was, let me say again and again, with faith; a woman touched the hem of his garment and he called her daughter. He had never seen the woman before, humanly, yet he called her by endearing names and sent her home with his peace. Her house was never so rich as it was in that sunset. He does not ask our intellect, our pomp, our power, our grandeur; what can these be to him, who thickly inlaid the floor of Heaven with “patines of bright gold”? What can our gilt be to him who spoke the sun into being, and rolled the stars along? But when we look up to him and say, “Lord, I believe,” it fills his very soul with joy. He keeps back nothing from faith, he says if we had faith as a grain of mustard seed, the mountains would be at our bidding and the earth would be our slave.

What can we say now but “Lord, increase our faith”? We are full of questioning and speculation, and cleverness and metaphysics, and we are keen at suggesting difficulties, and clever in the creation and piling of obstacles. I would God I could say always right in the devil’s very face when he is grinding at my weakness most, “Lord, I believe.”

Fuente: The People’s Bible by Joseph Parker

5 And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,

Ver. 5. There came unto him a centurion ] Rarior est virtus veniens e corpore raro. Soldiers are commonly fierce and godless creatures. But this noble centurion might well have made a commander in that Thundering Legion, and might well have had his hand in that Victoria Halleluiatica (as it was called) obtained by the orthodox Britons against the Pelagian Piers and Saxons here, Victoria fide obtenta, non viribus, as the story tells us; a victory gotten by faith, and not by force, D. Ussier, de Britann. Eccles. primord, p. 332.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

5 13. ] HEALING OF THE CENTURION’S SERVANT. Luk 7:1-10 , where we have a more detailed account of the former part of this miracle. On the chronological arrangement, see Prolegomena. The centurion did not himself come to our Lord, but sent elders of the Jews to Him, who recommended him to His notice as loving their nation, and having built them a synagogue. Such variations, the concise account making a man fecisse per se what the fuller one relates him fecisse per alterum , are common in all written and oral narrations. In such cases the fuller account is, of course, the stricter one. Augustine, answering Faustus the Manichan, who wished, on account of the words of our Lord in Mat 8:11 , to set aside the whole, and used this variation for that purpose, makes the remark, so important in these days, ‘Quid enim, nonne talibus locutionibus humana plena est consuetudo. quid ergo, cum legimus, obliviscimur quemadmodum loqui soleamus? An Scriptura Dei aliter nobiscum fuerat, quam nostro more, locutura?’ Contra Faustum, xxxiii. 7, vol. viii. On the non-identity of this miracle with that in Joh 4:46 ff., see note there.

Fuente: Henry Alford’s Greek Testament

5. ] He was a Gentile , see Mat 8:10 , but one who was deeply attached to the Jews and their religion; possibly, though this is uncertain, a proselyte of the gate (no such term as , . is used of him, as commonly of these proselytes, Act 10:2 a [98] .).

[98] alii = some cursive mss.

Fuente: Henry Alford’s Greek Testament

Mat 8:5-13 . The centurion’s son or servant (Luk 7:1-10 ). Placed by both Matthew and Luke after Sermon on Mount, by the latter immediately after.

Fuente: The Expositors Greek Testament by Robertson

Mat 8:5 . , aorist participle with another finite verb, pointing to a completed action. He had entered Capernaum when the following event happened. Observe the genitive absolute again with a dative of the same subject, , following . : a Gentile (Mat 8:10 ), probably an officer in the army of Herod Antipas.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mat 8:5-13

5And when Jesus entered Capernaum, a centurion came to Him, imploring Him, 6and saying, “Lord, my servant is lying paralyzed at home, fearfully tormented.” 7Jesus said to him, “I will come and heal him.” 8But the centurion said, “Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed. 9For I also am a man under authority, with soldiers under me; and I say to this one, ‘Go!’and he goes, and to another, ‘Come!’and he comes, and to my slave, ‘Do this!’and he does it.” 10Now when Jesus heard this, He marveled and said to those who were following, “Truly I say to you, I have not found such great faith with anyone in Israel. 11I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; 12but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth.” 13And Jesus said to the centurion, “Go, it shall be done for you as you have believed.” And the servant was healed that very moment.

Mat 8:5 “Capernaum” This city became Jesus’ Galilean headquarters after His rejection in Nazareth (cf. Mat 4:13). It was a central location. Peter and Andrew owned a home there.

“a Centurion” There were no more ostracized people in Jewish society than lepers (Mat 8:2) and Roman military officers. This concept demonstrated Jesus’ love for all mankind, as His dealings with the men of Gadara, Mat 8:28; Mat 8:34; and the Syro-Phoenician woman (Mat 15:21-28). This same account is paralleled in Luk 7:1-10, but in a different setting.

Mat 8:6 “my servant” The account in Luke records that this man had great love for the Jewish people (as did Cornelius of Acts 10). The account in Matthew shows that he had great love for his servant boy. Centurions throughout the NT are usually presented in a positive light.

Mat 8:7 “I will come and heal him” This is an emphatic use of “I,” which is explained in Mat 8:8 by the unheard of action of Jesus being willing to enter a Gentile home, which was a major cultural/religious taboo.

Mat 8:8 “I am not worthy” this term is used in the statements of

1. John the Baptist – Mat 3:11; Mar 1:7; Luk 3:16

2. Roman Centurion – Mat 8:8; Luk 7:6

In a theological sense it expresses the sinfulness of all humans as well as God’s amazing love and mercy. Humans must recognize their spiritual need (cf. Mat 5:3-6) before they can receive God’s forgiveness and acceptance.

“just say the word, and my servant will be healed” This man, being a military person, understood authority and did not demand a ritual, or magical formula, or even Jesus’ physical presence for the healing. In Luke the centurion did not come to Jesus personally, but sent representatives: (1) Jewish elders (cf. Luk 7:3-5) and (2) his friends (cf. Luk 7:6). This is a good example of how the Gospels record the same event in different ways. The question is not which account is true but why the authors recorded it in the way they did. See Gordon Fee and Douglas Stuart, How to Read the Bible for All Its Worth, pp. 127-148.

Jewish and Greek healers healed by means of chants, magic, and special rituals, but Jesus healed by the spoken word. This was a way to show

1. His connection with creation (i.e., Genesis 1)

2. His personal authority (cf. Mat 8:16)

3. His difference from the other healers of His day

This is why the title logos (word) is so appropriate in Joh 1:1! Jesus could heal with a touch (cf. Mat 8:3) or speak a word (cf. Mat 8:8), as well as exorcize demons (cf. Mat 8:16). He spoke with authority (cf. Mat 7:28-29); He healed with authority!

It is also interesting in Matthew how he uses the formula “what was spoken. . .was fulfilled” (cf. Mat 1:22; Mat 2:15; Mat 2:17; Mat 2:23; Mat 4:14; Mat 8:17; Mat 12:17; Mat 13:35; Mat 21:4; Mat 22:31; Mat 24:15; Mat 27:9) as a way to assert the trustworthiness of Scripture and its fulfillment in Jesus and the new age He inaugurated.

Mat 8:10

NASB”Truly I say to you”

NKJV”Assuredly I say to you”

NRSV”Truly I tell you”

TEV”I tell you”

JB” I tell you solemnly”

NJB”In truth I tell you”

This was Jesus’ distinctive way of showing emphasis. There are no other examples in Greek literature. The single or double use of “amen” to start a sentence accentuated the importance of the statement, as well as Jesus’ personal authority. See Special Topic at Mat 5:18.

Mat 8:11 “many will come from east and west, and recline at the table with Abraham, Isaac, and Jacob” This was an allusion to the inclusion of Gentiles into the family of God (cf. Isa 25:6-9; Mal 1:11; Luk 13:22-30). The faith of this Roman military man was greater than any Jesus had encountered among the Jewish people. These kinds of encounters with Gentiles (i.e., Mat 15:28; Mat 21:32; Mar 7:24-30; Luk 10:30-37; Luk 17:11-19), combined with Jesus’ strong statements concerning their faith is evidence of the universal nature and evangelistic goal of the gospel (cf. Mat 15:28; Mat 22:2-14; Mat 28:18-20; Luk 7:9; Luk 24:47; Act 1:8). The phraseology was taken from the concept of the Messianic banquet at the end of time (cf. Isa 25:6-9; Luk 14:15; Rev 19:9). Jesus speaks of these Patriarchs as alive in the kingdom of heaven (i.e., the new age). They will fully participate in the eschatological events, as well as other believers. This is surely a strong witness to the reality of life after death, as well as the promise of fellowship with God and other believers.

Mat 8:12 “but the sons of the kingdom will be cast out” Many Jews knew nothing of a personal relationship with God but only of a racial, legalistic, and ritualistic religion handed down to them (cf. Isa 6:9-10; Isa 29:13; Mat 15:14). They were prideful and self-righteous based on their race and performance of the Mosaic Covenant (cf. Mat 3:9). Jesus affirms in Mat 8:12 that many who were not historically part of the people of God will be included, and many who thought they were part of the people of God will be excluded (cf. Mat 21:43; Luk 13:28).

“into the outer darkness; in that place there will be weeping and gnashing of teeth” These metaphors were also used in Mat 13:42; Mat 13:50; Mat 22:13; Mat 24:51; Mat 25:30 to describe the horrors of separation from God in hell (Gehenna, see Special Topic at Mat 5:22). What men and women do with Jesus Christ now will determine their ultimate destiny (cf. Mat 25:31-46). Jesus Himself is the One who shows us the grim alternative facing those who refuse to trust Him.

In the OT “gnashing of teeth” signified “rage” (cf. Job 16:9; Psa 35:16; Psa 37:12; Psa 112:10; Lam 2:16), as it does in Act 7:54, but here it denotes the sorrow and pain of eschatological judgment (i.e., separation from God in Gehenna).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Capernaum. See note on Mat 4:13, and App-169.

there came, &c. This is in connection with the same centurion as in Luk 7:3, Luk 7:6, but on a prior occasion. See notes there.

centurion. Commanding 100 men, the sixtieth part of a legion.

beseeching = appealing to. Greek. parakaleo. App-131.

Fuente: Companion Bible Notes, Appendices and Graphics

5-13.] HEALING OF THE CENTURIONS SERVANT. Luk 7:1-10, where we have a more detailed account of the former part of this miracle. On the chronological arrangement, see Prolegomena. The centurion did not himself come to our Lord, but sent elders of the Jews to Him, who recommended him to His notice as loving their nation, and having built them a synagogue. Such variations, the concise account making a man fecisse per se what the fuller one relates him fecisse per alterum, are common in all written and oral narrations. In such cases the fuller account is, of course, the stricter one. Augustine, answering Faustus the Manichan, who wished, on account of the words of our Lord in Mat 8:11, to set aside the whole, and used this variation for that purpose, makes the remark, so important in these days, Quid enim, nonne talibus locutionibus humana plena est consuetudo. quid ergo, cum legimus, obliviscimur quemadmodum loqui soleamus? An Scriptura Dei aliter nobiscum fuerat, quam nostro more, locutura? Contra Faustum, xxxiii. 7, vol. viii. On the non-identity of this miracle with that in Joh 4:46 ff., see note there.

Fuente: The Greek Testament

Mat 8:5. , There came unto Him a centurion) The centurion did not actually come to Him in person; nor would our Lord have praised him, as He did just afterwards, in his presence.-Sec Mat 8:10, and cf. ch. Mat 11:7. Others, indeed, were praised by our Lord in their presence, but not until after previous humiliation, and not so singularly and in comparison with others as the centurion is here praised in contradistinction to all Israel. And the same reverence, which induced the centurion to declare himself unworthy that our Lord should come under his roof, prevented him from going to Him in person.-See Mat 8:8, and Luk 7:7; Luk 7:10.[357] He appears to have come out of his house in the first instance, but to have gone back before he had reached our Lord. The will, therefore, on his part was held in Divine estimation as equivalent and even preferable to the deed: and this estimation is nobly expressed by St Matthew in the sublime style of a divine rather than a human historian. Jesus and the centurion conversed truly in spirit.

[357] D. Hauber has fully proved, in den harmon. Anmerk. p. 72, that the history here given in Matthew is one and the same as that in Luke.-Harm. p. 255.

Fuente: Gnomon of the New Testament

Mat 8:5-13

Jesus and the Centurion

Mat 8:5-13

5, 6 And when he was entered into Capernaum, there came unto him a centurion.-This miracle is recorded also by Luke. (Luk 8:1-10.) Jesus came to Capernaum;this was his home city and was located near the Sea of Galilee. “There came unto him a centurion”; he did not come in person, but by friends who brought his message. Luke says, “And when he heard comcerning Jesus, he sent unto him elders of the Jews.” (Luk 7:3.) It was a common way of expressing what one did through another as though that one did it himself. “A centurion” was a Roman military officer, captain of a hundred soldiers; this centurion was probably the chief officer of the Roman forces in Capernaum which was on the great commercial route between Assyria and Egypt.

[We are said to do what we do through others; we frequently say we went to others for help when we only sent to them for help. This is a very common style of speaking. The centurion went to Jesus and besought him through the elders. This shows that each writer told the facts in his own way and style, and that there was no effort at telling the same tale. The apparent diversities add assurance to the statement, for there is real agreement.]

Lord, my servant lieth in the house sick of the palsy.-This seems to have been the centurion’s personal servant, a confidential attendant, like a private secretary. Luke says that he “was dear unto him”; there was a very close relation between the centurion and this servant; he was very much concerned about his servant as he was “sick of the palsy, grievously tormented.” “Palsy” is a contraction of paralysis; the term “palsy” or “paralysis” is used by the ancients in a much wider sense than we now use it; the term then included what we now call tetanus, catalepsy, cramps, and other fearful maladies. He was “grievously tormented,” which means that he was in that stage of palsy when the patient suffers great agony;Luke says that he was at the point of death.

7-9 He saith unto him, I will come and heal him.-Jesus, at the request of the messengers at once stated that he would heal the centurion’s servant; he said, “I will come,” with much emphasis on “I.” It seems that Jesus started back with the messengers to the House of the afflicted servant, but before he arrived at the house the centurion had learned that Jesus was coming and sent a fresh deputation of “friends” who said, on his behalf, what Matthew here reports as said by himself. He said, “Lord, I am not worthy that thou shouldest come under my roof; but only say the word, and my servant shall be healed.” Luke puts it, “Lord, trouble not thyself,” for I am not worthy that you should enter my house; he indicated great politeness as well as profound humility; he did not think himself worthy to come to Jesus in person, neither did he think that he was worthy for Jesus to come into his house. This centurion knew the custom or law of the Jews that they would not go into the house of a Gentile, hence this centurion so expressed himself. He did not think it necessary for Jesus to come to his house in order to heal his servant he thought that Jesus could heal the servant without subjecting himself to the violation of Jewish custom or law.

For I also am a man under authority, having under myself soldiers.-The centurion made a very plausible argument which showed his faith in Jesus. His argument was that he was a man under authority as well as Jesus; the centurion compared Jesus’ position with his own. Jesus had authority over disease; the centurion also had authority over soldiers. As the centurion had only to say to a soldier “go” and he went, so Jesus had only to say to disease “go” and it would obey him. Some state the argument another way; since the centurion who was under authority to his superior officers could still say to the soldiers under him “go” and “come,” so Jesus who was under no authority could command the power of life and death. At any rate, the argument of the centurion evinced strong faith; Jesus recognized this faith.

10 And when Jesus heard it, he marvelled.-The faith of this centurion stood out so clearly amidst the prevailing unbelief of the Jews; only twice do we read that Jesus “marvelled” and this was only over “two things”: one at the unbelief of his fellow citizens at Nazareth (Mar 6:6) and one at the faith of this Roman officer. The centurion’s faith was great; it was based on facts that he had learned about Jesus; it overcame great obstacles. It was unselfish; it was a faith that worked; it was faith in God and in his Son. Jesus said to those present, “I have not found so great faith, no, not in Israel.” There is a similar case of great faith on the part of the heathen recorded in Mat 15:22-28. This is a wonderful statement of Jesus; he was greatly impressed with such faith in a Roman centurion, a Gentile, that he declared he had not seen such faith in Israel among the Jews. The place and the people where he had a right to expect great faith, he found only unbelief, and where even the Jews did not expect to find anything good, Jesus found “so great faith.”

11, 12 And I say unto you, that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob.-The faith of this Gentile officer suggested to him the future calling and conversion of the Gentiles; this was in God’s great plan of salvation. In a similar expression Luke adds “and from the north and south.” (Luk 13:29.) The meaning is that Gentiles from all parts of the world shall come and “sit down,” that is, shall be placed at a table “with Abraham, and Isaac, and Jacob.” This expression is drawn from the custom of the recumbent position in which the orientals ate their meals; it was customary among all nations to represent the joys of heaven under the notion of a banquet or feast. Abraham, Isaac, and Jacob were representative believers of the Jewish race; they were the patriarchs of the Jewish race. “In the kingdom of heaven” we have another repetition made by Jesus to the institution or church which he came to establish. However, some think that here he had reference to the “kingdom of glory” (Mat 26:29; Luk 16:22; Rev 19:9); others think that he had reference only to the church.

But the sons of the kingdom shall be cast forth into the outer darkness.-The “sons of the kingdom” were the Jews; they were heirs of the kingdom according to the promise; to them it was first offered, and it was because they rejected it that they were to “be cast forth into the outer darkness.” While the Jews rejected Christ as their Messiah, the Gentiles would accept him as their Savior; this prophecy of Jesus has literally been fulfilled. These Jews were “sons of the kingdom” as the wicked are “sons of disobedience” (Eph 2:2), and “children of obedience” (1Pe 1:14) and “children of wrath” (Eph 2:3.) “Outer darkness” is an expression which denotes “the blackness of darkness.” (Jud 1:13; 2Pe 2:17.) It is described as a place where “there shall be the weeping and the gnashing of teeth,” while at the same time others, Gentiles, shall be enjoying a feast with Abraham, Isaac, and Jacob. “The weeping and the gnashing” represent intense suffering; they shall weep because they have lost their favor with God, and shall gnash their teeth because others have obtained it.

[Jesus came and introduced his mission by declaring, “Blessed are the poor in spirit: for theirs is the kingdom of heaven.” All the powers of earth and hell cannot hinder a man that is sensible of his own poverty of spirit, and his need of help from without to preserve his spiritual life, from praying to a spiritual being, real or imaginary, for help. The centurion, an officer in the Roman army, came and pleaded for mercy from Jesus in behalf of his servant sick of the palsy. When Jesus heard his pleading and saw his faith he was constrained to say, “I have not found so great faith, no, not in Israel.” He then added that the Gentiles should come in and enjoy the blessings of God with Abraham, Isaac, and Jacob and that the Jews would be cast into outer darkness because of their rejection. The promise was that Jesus came to call and bless the Gentiles, and many of these would hear the call of God, while the Jews would refuse him. He heard of this Gentile and answered his prayer by healing the servant.]

13 And Jesus said unto the centurion, Go thy way.-Some think that this indicates that the centurion in person came out to meet Jesus, but this does not prove it. (See 1Sa 25:40-41.) Jesus added “as thou hast believed, so be it done unto thee.” The centurion’s faith was great and his blessings should be commensurate with his faith. This centurion believed that Jesus could heal his servant by speaking the word and without going to the servant; as was his faith so was the blessing to him and to his servant. We are to understand from this that Jesus did not go to the house of the servant and that the centurion returned to his house and found that “the servant was healed in that hour.” The healing of the servant was instantaneous and perfect; Luke adds that the centurion “returning to the house, found the servant whole.” (Luk 7:10).

Fuente: Old and New Testaments Restoration Commentary

centurion

A Roman commander of 100 men.

Fuente: Scofield Reference Bible Notes

entered: Mat 4:13, Mat 9:1, Mat 11:23, Mar 2:1, Luk 7:1

a centurion: This was a Roman military title; and therefore this officer may be concluded to have been a Gentile. – See fuller particulars under Mar 15:39.Mat 27:54, Mar 15:39, Luk 7:2-10, Act 10:1-33, Act 22:25, Act 23:17, Act 23:23, Act 27:13, Act 27:31, Act 27:43

Reciprocal: 1Ki 8:41 – a stranger Mat 10:42 – one Luk 3:14 – the soldiers Luk 7:3 – General

Fuente: The Treasury of Scripture Knowledge

8:5

The Funk and Wagnalls New Standard Bible Dictionary defines a centurion as follows: “The commander of a ‘century,’ i. e., a hundred men, the sixtieth part of a legion, in the Roman army.” This man was a Gentile, being an official in the Roman military forces. But the fame of Jesus had reached the ears of all classes, and they believed that the benefit of his mercy was to be enjoyed by any who were afflicted.

Fuente: Combined Bible Commentary

Mat 8:5-13. THE HEALING OF THE CENTURIONS SERVANT. Compare the fuller account in Luk 7:1-10. This miracle must not be confounded with the healing of the noblemans son (Joh 4:47-53) in the same city. The two cases have striking points of difference.

And when he had entered into Capernaum. This does not necessarily determine the time. Matthew places this miracle next to the healing of the leper, probably with the purpose of showing how our Lord healed those judged unclean by the Mosaic law.

There came unto him a centurion. A captain of one hundred soldiers, probably in the service of Herod Antipas, possibly in the regular Roman army. A heathen by birth, perhaps a proselyte of the gate. This class, however, is generally specified by some such word as devout. The fuller account of Luke tells us that he had built a synagogue, and that he did not himself go to Jesus, but sent first the elders of the Jews, and then friends.

Beseeching him, through the elders of the Jews (Luk 7:4).

Fuente: A Popular Commentary on the New Testament

The second miracle our Saviour works in this chapter, is the healing of the centurion’s servant.

Where Observe, 1. The person that applies to our Saviour for help and healing: he was a Gentile, an heathen, a Roman soldier, an officer or commander; yet he believes in, and relies upon the power of Christ.

Note, That such is the freeness of divine grace, that it extends itself to all sorts and ranks, to all orders and degrees of men, without exception. Even the bloody trade of war yields worthy clients to Christ: he doth not so much regard who we are, and with what dispositions and inclinations we come unto him.

Observe, 2. The person whom the centurion comes to Christ for; not for himself, not for his son, but for his servant. His servant is sick, he doth not drive him out of doors, nor stand gazing by his bed-side, but looks out for relief for him: a worthy example! Some masters have not so much regard to their sick servants as they gave to their oxen or their swine: but he is not worthy of a good servant, that in a time of sickness is not willing to serve his servant. A conceit of superiority must beget in no man a neglect of charitable offices towards inferiors.

Observe, 3. Upon whom the centurion seeks, and with what zeal and application: he seeks not to wizards and conjurors, but to the physician, for his poor servant; yea, to Christ, the best physician; and this not with a formal relation in his mouth, but with a vehement aggravation of of the disease; My servant is grievously tormented: where the master’s condolency and tender sympathy with his afflicted servant, is both matter of commendation and imitation also.

Observe, 4. The happy mixture of humility and faith which was found in the centurion; he owns his unworthiness of having Christ come under his roof, yet he acknowledged Christ’s power, that by speaking of a word his servant might be healed by him. Humility is both the fruit of faith, and the companion of faith; an humble soul has an high esteem of Christ, and a low esteem of himself.

Observe, 5. How our blessed Saviour exceeds both his desires and expectations; Christ says, not only will I heal him, but, I will come and heal him: Wonderful condescension!

In Joh 4:47 we read of a certain nobleman and ruler that twice entreated our Saviour to come to his house and heal his son, but our Lord refused, and did not stir a foot: here the centurion doth but barely tell Christ of his poor servant’s sickness, and Christ, both unmasked and undesired, says, I will come and heal him.

O how far was Christ from seeming in the least to honour riches and despise poverty! He that came in the form of a servant, goes down and visits a sick servant upon his poor pallet-bed, that would not visit the rich couch of the ruler’s son. How should we stoop to the lowest offices of love and kindness to one another, when Christ thus condescendingly abased himself before us!

Observe, 6. The notice and observation which our Saviour takes of the centurion’s faith; he wondered at it from him, who had wrought it in him. Christ wrought this faith as God, and wondered at it as man; what can be more wonderful than to see Christ wonder? We do not find our Saviour wondering at worldly pomp and greatness. When the disciples wondered at the magnificence of the temple, Christ rather rebuked them, than wondered with them; but when he sees the gracious acts of faith, he is ravished with wonder.

Let it teach us to place our admiration where Christ fixes his: let us be more affected with the least measure of grace in a good man, than with all the gaieties and glory of a great man; let us not envy the one, but admire the other.

Fuente: Expository Notes with Practical Observations on the New Testament

Mat 8:5. There came unto him a centurion A captain of a hundred Roman soldiers, in Herods pay; saying, My servant lieth sick of the palsy, grievously tormented Or, afflicted, as the word often signifies. Palsies are not attended with torment. Jesus saith, I will come and heal him Thus showing both his kindness, and how acceptable to him the humanity of this centurion to his servant was. The centurion answered, Lord, I am not worthy, &c. That is, he signified that he did not mean Christ should take the trouble of going to his house, he being a Gentile, but only that he would be so good as to command his servants cure, though at a distance; for he knew his power was equal to that effect, diseases and devils of all kinds being subject to his command, as his [the centurions] soldiers were to him. For I am a man under authority, &c. As if he had said, If I, who am but an inferior officer, can make the soldiers under my command, and the servants in my house, go whither I please, and do what I please, merely by speaking to them; much more canst thou make diseases go or come at thy word, seeing they are all absolutely subject to thee. When Jesus heard it, he marvelled Our Lords marvelling on this occasion, by no means implies that he was ignorant either of the centurions faith, or of the grounds on which it was built. He knew all this fully before the man spake one word. But as he possessed a real human, as well as a real divine nature, and is elsewhere represented as susceptible of the human affections of desire, aversion, joy, and sorrow, so he is here represented as influenced by that of admiration, a passion excited by the greatness and beauty of an object, as well as by its novelty and unexpectedness. And he expressed his admiration of the centurions faith, in the praise which he bestowed on it, with a view to make it the more conspicuous, declaring he had not found such great faith, namely, in the divine power resident in Jesus, (who, by outward appearance, was only a man,) no, not in Israel. Thus he taught those around him what to admire; not worldly pomp, or glory, or valour, but the beauty of holiness, and the ornaments which are in the sight of God of great price. Observe, reader, the wonders of grace, should affect us more than the wonders of nature or providence, and spiritual attainments more than any achievements in this world.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

HEALING OF THE CENTURIONS SERVANT

Mat 8:5-13, and Luk 7:1-10. We see here a clear confirmation that the Mount of Beatitudes, on which the sermon was preached, is not Mt. Hattin, west of Tiberias, as many believe, but that great mountain hanging over the city of Capernaum from the north; as He is at Capernaum immediately after descending from the mountain, whereas Mt. Hattin is twenty miles distant by land and ten by sea. But when He finished all His words in the ears of the people, He came into Capernaum. The servant of a certain centurion, who was valuable to him, being sick, was about to die. And hearing concerning Jesus, he sent to Him the elders of the Jews to ask him that, having come, He may heal his servant. And they, coming to Jesus, continued to entreat Him, earnestly saying, That he is worthy to whom He will do this; for he loveth our race, and he hath built for us a synagogue. We are quoting Luke. Matthew says that the centurion himself came to Jesus. You see here, Luke says that he sent the elders of the Jews. In this there is no discrepancy, as we must remember that old Roman law, adopted by the English and the Americans, Qui facit per alium, facit per se, What a man does by another, he does by himself. This principle is recognized in all Biblical interpretation, and here harmonizes Matthew and Luke. From the fact that both incidents transpired in Capernaum, some have confounded this miracle with that of healing the nobleman’s son (John 4). They are entirely different. In the latter case, Jesus was at Cana, and actually healed him while a day’s journey distant. In the case of the centurion, Jesus is in the city. The nobleman was a Jew, a member of the Herodian family; the centurion a Gentile, an officer in the Roman army. The nobleman is an example of weak faith, increasing and triumphing in the end; while the centurion exhibits very strong faith throughout. When I was in Capernaum they pointed me out the ruin of the synagogue which this centurion built for the Jews. And Jesus was going along with them. And He being far from the house, the centurion sent his friends to Him, saying, Lord, be not troubled, for I am not worthy that You may come beneath my roof; therefore I did not consider myself worthy to come unto You. But speak in a word, and my servant shall be healed. For I am a man placed under authority, having soldiers under me, and I say to this one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. And Jesus hearing these things was astonished at him, and turning, said to the multitude following Him, I say unto you, That I have not found so great faith in Israel. And those who were sent, returning to the house, found the sick servant well. The faith of the centurion, as you see, received the Savior’s highest commendation, assuring them that He had not found so great faith in Israel, this heathen Roman officer eclipsing the brightest examples in all the Hebrew nation. His faith is beautifully illustrated in the reasons which he gives for not troubling Jesus to come to his house, though He was then on His way, I am a man under authority, etc. What is the meaning of the centurion? Just as I command Roman soldiers, and they are forced by the rigors of military law to obey me or lose their heads, so You command diseases to evacuate the body and devils to come out of the soul, and they are bound by the laws of the universe to obey You. Therefore there is no need of Your coming to my house, as You have nothing to do but command the disease to leave my servant, and it is bound to get away; it can not help itself. Mat 8:2 : But I say unto you, That many shall come from the east and the west, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of the heavens, but the sons of the kingdom shall be cast out into outer darkness; and there shall be weeping and gnashing of teeth. Thus our Lord indulges in these mournful reflections upon the awful doom of the unbelieving Jews, the children of the kingdom, who had waited four thousand years for the coming King, and then, unfortunately, rejecting Him, will make their bed in hell. Children of the kingdom does not mean that they are already members of it, but simply that they are subjects for admission into it, this being a peculiar Oriental expression. The wonderful faith of this Gentile seems to remind our Savior of the coming millions from the whole heathen world, destined so speedily, responsive to the gospel call, to hasten into the kingdom, thus filling the vacancy created by the fall of the Jews. And Jesus said to the centurion, Go, and as you have believed, so be it unto you. And his servant was healed in that hour. This declaration of the Master is a glorious climax, setting forth the great gospel law of pardon and sanctification, thus recognizing our faith as the measuring line of our experiences, commensurate with what we get from God. While repentance must put you on believing ground, and loyal obedience demonstrate your faith to the world, yet faith is the only receptive and appropriative grace in the Divine economy. Prayer shovels in the coal, but faith generates the steam.

Fuente: William Godbey’s Commentary on the New Testament

Mat 8:5-13. The Centurions Servant (Luk 7:1-10; Luk 13:28 f.; cf. Joh 4:46 to Joh 5:3).Lk.s version immediately follows his account of the sermon; probably it was so in Q. Mt. (cf. Jn.) may have understood pais to mean son, not servant. Note his use of doulos (slave, cf. mg.) in Mat 8:9.

Mat 8:7 b should be read as a question. The centurion in reply admits his nnworthiness.

Mat 8:9. I also: he does not imply that Jesus was subject to authority; he says, Even I (an officer of comparatively low grade) know what it is to be obeyed.

Mat 8:10. Note Mt.s rare admission that Jesus marvelled. The incident is a companion picture to that of the Canaanite woman (Mat 15:28). These Gentiles believed that the cure could be wrought from a distance, a faith surpassing that of any Jew.

Mat 8:11 f. Note the different, though hardly more suitable, context in Lk. A banquet was a usual feature in Jewish pictures of the Messianic age.sons of the kingdom: here Jews who trust simply in their Judaism, in contrast with those who were spiritually fit, whether Jews or Gentiles.the outer darkness (Mat 22:13, Mat 25:30) is the antithesis of the banqueting hall; it is an apocalyptic phrase for the state of final punishment. So is the weeping, etc. (Enoch 108:3, 5; cf. Rev 16:10).

Mat 8:13. Either the word of Jesus wrought the cure, or He knew and said that God would heal the patient because of the centurions faith.

Fuente: Peake’s Commentary on the Bible

Verse 5

Capernaum; his residence at this time. Matthew 4:13.–Centurion; a Roman officer, commanding about one hundred men.

Fuente: Abbott’s Illustrated New Testament

8:5 {2} And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,

(2) Christ by setting before them the example of the uncircumcised centurion and yet of an excellent faith, provokes the Jews to jealousy, and together forewarns them of their being cast off and the calling of the Gentiles.

Fuente: Geneva Bible Notes

The healing of a centurion’s servant 8:5-13 (cf. Luk 7:1-10)

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Centurions were Roman military officers each of whom controlled 100 men, therefore the name "centurion." They were the military backbone of the Roman Empire. Interestingly every reference to a centurion in the New Testament is a positive one. These centurions were, according to the biblical record, fair-minded men whom the Jews respected. Capernaum was an important garrison town in Jesus’ day. Probably most of the soldiers under this centurion’s command were Phoenician and Syrian Gentiles. [Note: Carson, "Matthew," p. 200.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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