Matthew 8:5

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 8:5. There came unto him a centurion — A captain of a hundred Roman soldiers, in Herod’s pay; saying, My servant lieth sick of the palsy, grievously tormented — Or, afflicted, as the word βασανιζομενος 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 servant’s 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 centurion’s] 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 Lord’s marvelling on this occasion, by no means implies that he was ignorant either of the centurion’s 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 centurion’s 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Mat_8:5. 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 (ibid.). The presence of a centurion implied that of a garrison stationed at Capernaum to preserve order (Plumptre).

Mat_8:6. Servant, παῖς, 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 Cæsar, how much more Thine with the authority of God!” (Laidlaw). My servant.—τῷ δούλῳ, 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 tormented”—in fearful pain—“en proie à 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 word—by a thought. A “thought” about this man—which he knew nothing about—brought 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 Saviour’s 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 struck—and struck twice—at 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 Lord’s 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 slave’s 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 Luke’s 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 centurion’s 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 Christ’s heart. The sad sisters at Bethany sent a like message to Jesus, but their confidence was the growth of years of close friendship. This man’s was greater because its foundation was less.

3. Christ’s 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 “nobleman’s” 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 servant’s 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 Christ’s authority over all the forces of the universe which was ever attained during His earthly life. But the centurion’s 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 Christ’s lips. Contrast His calm acceptance of the highest place which could be given Him with the king’s “Am I God, to kill and to make alive?” or with Peter’s “Why look ye so earnestly on us?” The centurion’s 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 Lord’s 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 centurion’s 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 Christ’s 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 centurion’s 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 centurion’s 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 centurion’s 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 centurion’s 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.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

HEALING OF THE CENTURION’S 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.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

8:5-13 Jesus once again ministered to the marginalized or ostracized. The centurion was a Gentile soldier, and ministry to him would have evoked strong resentment from both the nationalistic and the separatist wings of Jewish society.

8:5 Capernaum is located on the Sea of Galilee, about two and a half miles west of the Jordan River outlet. In Jesus’ day, it was a prosperous fishing village. Standing at a crucial junction on the Great Trunk Road linking Mesopotamia and Egypt, it was an international village, and much of Jesus’ Galilean ministry was based there (e.g., 4:13; 8:14-17). • a Roman officer (Greek a centurion): A centurion, one of sixty commanders in a legion, commanded 100 Roman soldiers (see also Mark 15:39; Acts 10:1; 27:1).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 8:5. Προσῆλθεν Ἀυτῷ ἑκατόνταρχος, 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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

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 Luke 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 mans humility, which is brought out quite as fully and touchingly in Matthews narrative. Comp. Neander, Krabbe, Lange. For the points of difference in the account Joh_4:47 ff., see note on that passage.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

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.

Mat 8:5 . εἰσελθόντος , 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, αὐτῷ , following προσῆλθεν . ἑκατόνταρχος : a Gentile (Mat 8:10 ), probably an officer in the army of Herod Antipas.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Christ by setting before them the example of the uncircumcised Centurion, and yet of an excellent faith, provoketh the Jews to emulation, and together forewarneth them of their casting off, and the calling of the Gentiles.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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, Mat 4:13. 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 8:8), 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, Sa1 30:13), 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 (Mat 8:9), 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 (Mat 8:7), 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 (Mat 8:8), 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 23:23.

(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 2:16), 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, etc. 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 (Mat 8:7); 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 (Joh 4:47-49), 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, Mat 8:10-12. 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 30:1. 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, Luk 21:3. 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 11:14. 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, Mat 8:11. 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, Luk 4:27. Christ gives us here an idea, First, of the persons that shall be saved; many from the east and the west: he had said (Mat 7:14), 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 2:10. He will come with ten thousands of his saints (Jde 1:14), with such a company as no man can number (Rev 7:9); with nations of them that are saved, Rev 21:24. 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 1:11. The elect will be gathered from the four winds, Mat 24:31. 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 (Kg1 19:14), 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, Th2 2:1. 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 3:14. This makes Zaccheus a son of Abraham, Luk 19:9. 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 3:21); 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, Luk 22:30. 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, Mat 8:12. 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 11:8-10. 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, Mat 8:13. 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 42:10. 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, praesertim 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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

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

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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 men’s 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. Luke’s 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 Cæsarea (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 soldier’s 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-Hûm, 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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, Mat 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, Act 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 Luk 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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, Κεραυνοβολος D. Ussier, de Britann. Eccles. primord, p. 332.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

A centurion. The same who (Luke vii. 3,) is said to have sent messengers to our Saviour. But there is no contradiction: for what a man does by his servants, or friends, he is many times said to do himself. He came not in person out of humanity, but by his message shewed an extraordinary faith. (Witham) --- The centurion shews a much stronger faith in the power of Christ, than those who let down the sick man through the roof, because he thought the word of Christ alone sufficient to raise the deceased. And our Saviour, to reward his confidence, not only grants his petition, as he does on other occasions, but promises to go with him to his house to heal his servant. St. John Chrysostom, hom. xxvii. The centurion was a Gentile, an officer in the Roman army. According to St. Luke he did not come to him in person, but sent messengers to him, who desired him come: "Lord, I am not worthy," &c. These difficulties may be easily removed. A person is said to appear before the judge, when his council appears for him; so he may be that he first sent his messengers, and afterwards went himself. As to the second difficulty, it may be said the messengers added that of their own accord, as appears from the text of St. Luke. (Menochius) --- St. Augustine is of opinion that he did not go himself in person, for he thought himself unworthy, but that he sent first the ancients of the Jews, and then his friends, which last were to address Jesus in his name and with his words. ( lib. ii de cons. Evang. chap. xx.) Thus we see that the request of the two sons of Zebedee was made by themselves to Jesus Christ, according to St. Mark; (x. 35,) and by the mouth of their mother, according to St. Matthew, xx. 20.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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 Christ’s command as his servants were at his command. That they came at God’s 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 servant’s 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 Saviour’s 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 5-13. The healing of the centurion"s servant. (Vers. 5-10; parallel passage Luk_7:1-3, Luk_7:6-10. Vers. 11, 12, equivalent to Luk_13:28, Luk_13:29) According to St. Luke, the centurion sent first elders of the Jews to plead for him, and afterwards friends, and expressly said by them that he did not think himself worthy to come to Jesus. Their return in ver. 10 seems to forbid the supposition that he eventually came. This detailed narrative seems more likely than St. Matthew"s, which is not only compressed, but, if taken by itself, gives a wrong idea of what appears to have actually taken place. But quod tacit per alium facit per se, and as Trench points out, this is "an exchange of persons, of which all historical narrative and all the language of our common life is full. A comparison of Mar_10:35 with Mat_20:20 will furnish another example of the same." The fact is that St. Matthew (or, perhaps, the original framer of the source that he used, or those through whose hands it passed) seizes on the Gentilic origin of the centurion, without troubling himself to record his previous kind and generous attitude towards the Jews, and the interest that they now show on his behalf. This led to the omission of the second group of messengers also, and, of course, to the modification of the language where necessary, e.g. ver. 13. For the same reason, St. Matthew records vers. 11, 12 in this place.

For the contrast between this and the superficially similar miracle recorded in Joh_4:46, sqq., cf. Trench on that miracle.

And when Jesus (Revised Version, he) was entered into Capernaum. (On Capernaum, see Mat_4:13) There came unto him; i.e. by messengers, as we learn from St. Luke (vide supra). A centurion, beseeching him. The centurion probably belonged to the soldiers of Antipas, in whose district Capernaum lay. They would naturally be organized after the Roman manner; of the forces of the Indian native states and our own. It should be observed, by the way, that even the imperial troops stationed in Palestine were drawn, not from distant lands, but from the non-Jewish inhabitants of the country, perhaps especially from Samaritans (vide Schurer, I 2. p. 50).

Vers. 5-17. Miracles at Capernaum.

I HEALING OF THE CENTURION"S SERVANT.

1. The centurion. He was a soldier and a Gentile; he had been brought up in heathenism, and had lived among the temptations inseparable from a military life. His example and that of Cornelius show us that there were devout men among Gentile soldiers, as there are many good Christian men among soldiers now. Temptations may be great, but the grace of God is greater; we can serve him acceptably in any lawful calling. This centurion had seen the vanity of heathenism; he felt drawn towards God"s ancient people; he loved the nation, and had himself built the synagogue at Capernaum perhaps that of which the white marble ruins may still be seen at Tell Hum.

(1) His humility. He showed a singular humility, a grace hardly to be expected in a Gentile soldier; he recognized the dignity of Jesus, he felt his own unworthiness. He sent the elders of the Jews, St. Luke tells us in his longer narrative, as if he felt that he was not worthy even to draw near to the great Teacher. Again he sent friends. At last in his anxiety he came himself, still owning his unworthiness: "Lord, I am not worthy that thou shouldest enter under my roof." Many say unto him, "Lord, Lord," of whom he will say in the last day, "I never knew you." He knows with the knowledge of Divine love and mercy all who come to him as this centurion came, in humility, in faith and love. "He that abaseth himself shall be exalted." The centurion thought himself unworthy of the Saviour"s presence in his house; the Lord deigned (we may gather from the sacred narrative) to mark him for his own, to enter into his heart, and to abide evermore with him. More than once he accepted the invitations of Pharisees; he entered into their houses, and sat down with them; but that outward presence, great honour though it was, was nothing compared with the grace granted to the humble centurion.

(2) His faith. Like the leper, he believed that Christ had power to heal; but his faith was more spiritual, in that he recognized the Lord"s independence of any outward means as the channels of his saving power. There was no need, he felt, of the outstretched hand, the healing touch; no need of the Lord"s bodily presence; the will was enough; the word of power, spoken at a distance, would heal his servant. He himself, he said, was a man under authority, a subaltern; yet he was obeyed by his soldiers, by his servant. The Lord, he felt, was very great and high and holy; the disease would pass away at his word; demons would flee at his command; angels would do his bidding; his simple word was all that was needed. It was wonderful faith indeed, at that time, and in a Gentile soldier. That centurion is a model for us. We need a faith like his, simple, spiritual, undoubting. Such a faith can remove mountains.

(3) His charity. He cared for his slave. It was a rare thing in those days. A slave was treated just as a piece of property a "living tool," in the words of Aristotle; he was scarcely regarded as a man, and received just so much attention as was sufficient to enable him to perform his work. This centurion was a good master; his servant had returned his kindness with ready obedience; he was dear to him. It is an example of the relations that ought to exist between a master and his servants. Again, although a Gentile, he had shown his love for the people of God and his reverence for the God of Israel by building at his own expense a house for the worship of God. He had won the affection of his Hebrew neighbours; they undertook to plead for him; they besought Christ earnestly (St. Luke says), saying, "He is worthy that thou shouldest do this for him." They thought him worthy; he felt his own unworthiness. His example shows us how a loving heart conciliates the love of others; it shows with what prevailing power the prayer of humility, faith, and love pleads with the great King.

2. The Lord"s answer to prayer. Again the gracious "I will:" "I will come and heal him." The Lord will not work miracles to display his power or to satisfy curiosity; but the answer to faithful prayer is ever the same, "I will." It is full of gracious encouragement to those who come to Christ in earnest supplication, whether for themselves or for others.

3. The Lord"s wonder. It seems strange that he should wonder to whom nothing was wonderful; for all things were made by him, and all the depths of the human heart were known to him. But he was man as well as God; he increased in wisdom, he wept, he rejoiced in spirit; once he "looked round about him with anger." The mystery of the union of the human and the Divine in the Person of Christ is one of the deepest of all mysteries. "He marvelled." It can scarcely be, as some have said, that his admiration was merely intended to teach us what we ought to admire; such an explanation seems to introduce an element of unreality into the conduct of him who is the Truth. "He marvelled." We must accept the fact as belonging to the truth of the Lord"s human nature, while we learn of him to admire above all things humility and charity and trustful faith.

4. His prophecy of the gathering in of the Gentiles. This centurion was probably the first Gentile, except the Wise Men from the East, who had sought the presence of the Lord. The Lord contrasts his great faith with the unbelief which, he knew, would be prevalent in Israel. He saw in the clearness of his foreknowledge the Gentiles flocking into the Christian Church. The Jews would not eat with men uncircumcised, (Act_11:3) but in the kingdom of heaven a great multitude from the east and from the west, of all nations, and kindreds, and people, and tongues, would sit down with Abraham and Isaac and Jacob at the marriage-supper of the Lamb. But side by side with this bright prospect came a sorrowful foreboding; the children of the kingdom would be cast out; Israelites, who were heirs of the promises, but had forfeited their inheritance by disobedience and unbelief, would, alas! find no place but the great outer darkness, where are weeping and gnashing of teeth. These are stern words, but it is the sternness of love. The Lord Jesus Christ, the most compassionate One, does not hide from us the awful doom of the disobedient. He warns us that outward privileges, whether those of the Jewish or those of the Christian Church, will not save us in themselves. There is need of faith, humble, trustful, loving faith; without that, ordinances, sacraments, means of grace however precious, will not avail to the saving of the soul. The children of the kingdom will be cast out, if they are only in the outward kingdom, and have not the kingdom of grace within their souls.

5. The promise to the centurion. "As thou hast believed, so be it done unto thee." His faith brought him nearer to God than unbelieving Israel. At Nazareth, his own city, the Lord found very little faith. He marvelled at the unbelief of the Nazarenes, (Mar_6:6) as he marvelled at the faith of this centurion. He did not many mighty works there because of their unbelief. He healed at once the servant of the centurion. Faith is better than privileges. Faith saves the Gentile; privileges cannot save the Israelite. We mark the prevailing power of faith; we mark the value of intercessory prayer. "His servant was healed in the selfsame hour." Let us pray, "Lord, increase our faith." Let us learn to pray for others, for the sick and suffering, for the ignorant, for all Christian people, for all mankind.

II HEALING OF PETER"S WIFE"S MOTHER.

1. Her illness. She was sick of a fever, very ill; she lay helpless on her bed. The Lord entered into the house; it was his home when he sojourned at Capernaum. Doubtless it was a holy household St. Peter, his wife, and her mother. The Lord was welcomed there; he was an honoured member of the family circle. That family is blessed where Christ dwells, where husband and wife, united in holy wedlock, are united also in the love of Christ. Such families are not exempt from sorrow and suffering, but Christ"s presence softens the sorrow. There was sorrow now in that humble home. They told the Lord, as we should tell him in prayer, of all our troubles; they besought him for the sick woman (she could not, it seems, pray for herself), as we should commend our suffering friends to his mercy.

2. Her recovery. The Lord felt for his afflicted friends; he listened to the voice of their prayer. He touched her hand, he rebuked the fever, he lifted her up. Immediately the fever left her. The Lord listens to his people"s voice; he always answers prayer. Not always as we wish; he knows, we do not know, whether a longer life or an early death is best for ourselves or for our friends. We must ever add to our prayers the utterance of faith, "Thy will be done." "He doeth all things well.

3. Her gratitude. She arose at once; she ministered to Christ and his apostles; she attended to their wants. So should we work for Christ. Every

blessing received, every prayer answered, should lead us to give ourselves more entirely to his service, to minister to him by ministering to his poor, to give freely and generously for the work of his Church.

III MANY MIRACULOUS CURES.

1. The sick brought to Christ. There was great excitement at Capernaum. But (we gather from the other evangelists, who relate the last miracle in a different connection) it was the sabbath day. They might not carry burdens, they might not walk beyond the traditional two thousand paces; but when the even was come, and the sabbath rest was over, the enthusiasm of the people was not to be restrained. All the city was gathered together at the door of Peter"s humble dwelling. All the sick of Capernaum and the surrounding district were brought to the great Physician. A strange, confused mass of helpless suffering, of bodily agony, of that worst of all afflictions, the demoniacal possession, which was characteristic of those sad despairing times, lay before the door in the sight of Jesus. The sight of suffering always touched the Lord"s compassionate heart; he moved among them in his gracious mercy; he laid his hands on every one of them; he healed them all. We must trust our sick to his mercy; we must ourselves care for the sick and suffering, for so did Jesus Christ.

2. The fulfilment of prophecy. "Himself took our infirmities, and bare our sicknesses." He was never sick (as far as we know) during his earthly life; but his compassion, in the full etymological meaning of the word, was complete and perfect. He was "touched with the feeling of our infirmities." He felt the anguish of others as if it were his own; he made it his own; he took it, he bore it, he relieved it. He sighed when he healed the deaf-mute; he wept with those that wept. He was indeed "a Man of sorrows;" he suffered himself intense agony of body and soul; he sorrowed for the sins of those whom he loved so dearly, whom he came to save, and he sorrowed for the sorrows of others; his entire unselfishness, his perfect love, enabled him to feel for the sufferings of others as we sinful men cannot feel. tie feels for us now. We may come to him in our troubles; we may open our griefs to him. He will listen; his sympathy will sweeten the bitter cup; it will give real and precious comfort; it will drive out the evil spirit of despondency and selfish repining; it will bring peace, the blessed peace of God.

LESSONS.

1. Be humble: "God giveth grace to the humble.

2. Have faith in God: "As thou hast believed, so be it done to thee.

3. Follow after charity: "Blessed are the merciful.

4. The Christian family should be hallowed by the presence of the Saviour: he brings peace; he comforts in sickness and sorrow; he blesses those whom he sanctifies.

Vers. 5-13. A soldier"s faith.

We pass at once from the miserable leper to the Roman officer. Both have faith in Christ, and in their faith they possess much in common. Yet the centurion has interesting traits of his own. Faith takes different forms according to the character and habit of mind of those in whom it shows itself. Something special is revealed in this soldier"s faith.

I IT IS INSPIRED BY KINDNESS OF HEART. The centurion seeks no favour for himself. He is troubled about his valet, his "boy." The distress of the poor lad so touches the master"s heart that he goes out to seek for the Healer. We may have faith for the sake of others as well as for our own benefit. Kindness is a good preparation for faith. Selfishness is often cynical, and cynicism is always sceptical. We may learn faith in the school of love. As we feel kindly to others we shall discover how to trust in Christ, for we shall thus come to understand Christ by sharing the spirit that is in him.

II IT IS TRIED BY HUMILITY. Christ belonged to the despised race of the subject Jews; the centurion was an officer in the proud army of the imperial government. It was difficult for a Roman not to despise a Jew. There must have been something very fine in the nature of this man to allow of his having emancipated himself from the prejudices of his caste, so as to be able to perceive the greatness of Christ and to feel lowly and bumble by the side of him. A low estimate of one"s self helps one to look up to the greatness of Christ; at the same time,.it tries faith by creating a sense of utter unworthiness.

III IT IS ENLIGHTENED BY EXPERIENCE. The centurion knew power. He exercised it on those beneath him; he felt it from those above him. The whole of the iron structure of the Roman empire was knit together by means of authority and absolute obedience. In this stern school the centurion had learnt lessons that enabled him to believe in the irresistible power of Christ"s word of command. We can best understand religion if we interpret it in terms of our own experience. It will then take different forms from those of established usage. But it will not suffer on that account. On the contrary, it will become wonderfully fresh and vivid.

IV IT IS LED TO SEE RIGHTFUL POWER. This is the special advantage of a Roman training. The Jew would look for legal fitness, the Greek for truth and beauty, the Roman for authority. Thus the man trained in the discipline of an imperial army is able to interpret to us an aspect of the character and life of our Lord which but for him we might have missed. It is important to recognize the authority of Christ, his command over nature, his power over man. He saves by his strong arm.

V IT IS REWARDED WITH ADMIRING RECOGNITION. Here is a man of heathen birth showing greater faith than Jews possess. The New Testament always gives us favourable portraits of Roman centurions, and thus lets us see that there was good in the Gentile world. Christ was the first to recognize this. No eye was so keen for goodness in unexpected quarters as his. He is no respecter of persons. He is generous to recognize all hopeful signs. And when he recognizes them he responds. The lad is healed by a word from a distance a most exceptional action. But the centurion"s faith is exceptional, and the Divine blessing is always according to our faith. W.F.A.

Vers. 5-13. (see also Luk_7:1-10) The centurion"s example.

Use the introduction to advert to the apparent discrepancy between the account of St. Matthew and that of St. Luke, in that the latter informs us that it was by messengers and not by himself that the centurion"s appeal to Christ was made. Plausible as the objection may justly be allowed to appear, one fact is sufficient to silence it, namely, that the apparent inconsistence appears quite sufficiently in the one selfsame account of St. Luke. Notice, for instance, and compare vers. 8-10 there. Also allude to the favourable circumstances in which three other centurions are brought before our notice in Christian history, e.G. Mat_27:54 Act_10:1 Act_27:3, 43 28:16. Notice

I THE CHARACTER THIS CENTURION HAD ACQUIRED, AND, THOUGH AN OUTSIDER, THE ESTEEM IN WHICH HE WAS HELD. Nor is the secret of this far to find.

1. He had a large heart and a sympathetic. He loved the nation of the Jews, and had built them a synagogue, no doubt because of the higher good he had gained from them. tie had reaped their spiritual things, he had given his carnal things.

2. He loved his servant, and evidently was taking great pains, not felt as such, now to get help for him, as much as though he had been a son or a brother.

II THE CORRECT AND HIGHLY ENLIGHTENED ESTIMATE THAT HE HAD ALREADY EVIDENTLY FIRMLY PLANTED WITHIN HIM OF THE CHARACTER AND THE JUST DIGNITY OF CHRIST. Whence, it may naturally be asked, did this come?

1. From the fact that he used aright his reason, upon his observation; i.e. upon the induction of things seen and heard by him, of Christ. Of how many things higher and deeper than those of which the apostle first used the question may not the same words be used, "Doth not even nature teach you?" And in what harmony with this do we find the argument of St. Paul in Romans 1., when he says, summing it up, "So that they are without excuse"!

2. How well it may be believed that the centurion was among the instances of those illuminated by that Spirit who was always omnipresent, and who as at this time worked often where least supposed! We are reminded of the illustration used by our Lord himself preceding the sentence, "So is every one that is born of the Spirit.

III THE GENUINE HUMILITY WHICH PENETRATED HIM.

1. He genuinely pleads deep sense of his own unworthiness as the reason why he did not come in person to Jesus.

2. He with every witness of genuineness pleads the same as the ground of deprecating Jesus coming in person to him. It would appear from the account of St. Luke that the centurion in the first instance did ask Jesus "to come and heal his servant." But second thoughts, and the awe of the imminent advent of the great Sovereign of bodies and souls changed his prayer, took away the last remnant of mere human boldness, and superseded it by diviner humility.

IV THE FAITH, SO SIMPLY CONSTRUCTED AND SO PERFECT, FROM THE FIRST AND IN ALL DETAIL, OF THE CENTURION. This was the "marvel" for Christ. It is "great" faith; it is "so great faith;" it is greater faith than the greatest Jesus had as yet "found in Israel" even, and this not in Israel!

In conclusion, dwell on all the sweet, condescending grace of Jesus. "I will come and heal him;" and he went with them;" he marvelled at him;" and he praised his faith "to the people that followed him;" and "they who were sent returning to the house found the servant whole." What a parable in drama of the great grace of Jesus Christ! B.

Vers. 5-13. The centurion.

We take this to be the centurion also mentioned by Luke. (Lu 7) The points of agreement in the narratives are too remarkable and too numerous to be taken to apply to separate persons. The narratives are harmonized upon the principle of personation common in the sacred writings. (see e.g. 2Sa_1:15 compared with 2Sa_4:10, and Act_9:23, 24 with 2Co_11:32) Let us consider the centurion"s faith and its reward.

I HIS FAITH,

1. It was reverent and humble.

(1) He did not presume to come to Jesus in person. According to Luke, he approached him through the elders of the Jews. He thus forestalled the objection that he was a stranger.

(2) He had enlightened views of the majesty of Jesus. For, though Jesus had appeared in humiliation amongst. men, this Roman said (still by representation), "Lord, I am not worthy that thou shouldest come under my roof." Note: We should value and venerate what we can see of Christ in the humbled saint. Had we juster views of the majesty of Jesus we should have humbler views of ourselves. We judge by contrasts.

(3) There are some whose reverence would not restrain them from touching the Lord. (see Mat_9:18-20) The same inward feelings may be variously displayed.

(4) A sense of unworthiness is a sign of worth. He that is furthest from self is nearest to the Lord. This centurion, as Augustine says, while owning himself unworthy that the Lord should, enter his house, was accounted worthy that that Lord should enter his heart. Though corporeally distant, the centurion was through faith enabled to converse in spirit with Jesus.

2. It was strong, and earnest.

(1) He came with entreaty. "Beseeching him." The earnestness of entreaty is a sign of faith; for it grows out of the conviction of the ability of the person supplicated to grant the petition.

(2) So strong was the faith of this centurion that it saw no need for the presence of the Miracle-worker. It recognized the omnipresence of Omnipotence. This faith is the more remarkable since up to this time no example of a miracle wrought by Jesus at a distance is on record.

(3) The centurion"s apprehension of the Divinity of Christ is also recognized in his argument. It proceeded upon the principle that the forces of nature were absolutely under the control of Jesus. The obedience of the soldiers and servants of the centurion were rendered to one under the authority of superiors; hut Jesus was absolute Ruler in nature.

3. It was large and generous.

(1) It was exercised on behalf of his servant. Many came to Christ on behalf of their children; this is the only example we have of one so interested in a servant. Many, like the Amalekite, forsake their servants when they are forsaken by health. (1Sa_30:13) The good master studies the welfare of his servants.

(2) The centurion was touched by the suffering of his servant. Great agony is experienced in palsy when it passes into apoplexy. Faith is nourished in the sympathies of goodness.

(3) The elders who represented the centurion"s case to Jesus were moved by admiration of his nobleness. They pleaded, "He is worthy; for he loveth our nation, and hath built us a synagogue." Faith is strong in the heart of the generous.

II ITS REWARD.

1. It gained for him his suit.

(1) Before the elders had fully opened the case, Jesus said, "I will come and heal him." His coming is healing. "Unto you that fear my Name shall the Sun of Righteousness arise with healing in his wings.

(2) Before the elders returned to communicate the answer, the centurion had the answer in his house. "His servant was healed in that hour." "Before you call, I will answer; and while you are yet speaking, I will hear.

(3) The centurion gained more than his suit. He received healing also in his own soul. "As thou hast believed, so shall it be done unto thee. " In blessing we are blessed.

2. He had the highest commendation.

(1) Jesus marvelled at the greatness of his faith. For he was a Roman. Conversely, Jesus marvelled at the unbelief of certain Jews. (see Mar_6:6) All circumstances are surveyed in the judgments of Jesus.

(2) His faith was honoured with the promise of the kingdom. The Gentile by faith becomes the child of the covenant. "Shall sit down with Abraham," etc. (cf. Gen_12:3 Gen_17:4 Gal_3:7, Gal_3:9, Gal_3:14, Gal_3:29)

(3) This means the friendship of the King. Sitting with Abraham, etc., is enjoying the company of the aristocracy of virtue. Reclining with Abraham, etc., viz. on the bosom of the King. That last supper at which the disciples reclined on the bosom of Jesus was the anticipation of a fulfilment in the kingdom of God. (cf. Mat_26:29 Luk_14:15 Luk_22:15, Luk_22:16, Luk_22:29, Luk_22:30)

(4) Jesus handsomely commends his friends. (see Mat_11:6 Mat_15:28 Mat_25:34-36 Mat_26:10 Luk_7:44 Luk_21:3)

3. He was made a specimen of the conversion of the Gentiles.

(1) "And I say unto you Jews, That many shall come from the east," etc. By faith the Gentiles shall cuter the kingdom of grace. By faith also shall they enter the kingdom of glory.

(2) To the Jews Jesus came in person; to the Gentiles he sends his healing Word. "Only say the word." Grace triumphs in unlikely places. So in unlikely persons. A devout soldier! No man"s calling can excuse his unbelief.

4. The reception of faithful Gentiles is condemnation to unfaithful Jews.

(1) Jesus had not found such faith, no, not in Israel. He sought faith. He seeks it still.

(2) He sought it first among the children of the kingdom. The gospel as well as the Law came first to the Jews. (see Rom_9:4) Privileges bring responsibilities. So the last become first by their faith. The first become last through their unbelief.

(3) How fearful is the condition of the rejected! Shut out from the light of the banquet of glory. In the cold and hunger of an endless night. The weeping. The gnashing of teeth. No such sorrow and misery as those of the lost. J.A.M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

There came to him a centurion - A captain of a hundred Roman soldiers. Probably he came a little way toward him, and then went back. He thought himself not worthy to come in person, and therefore spoke the words that follow by his messengers. As it is not unusual in all languages, so in the Hebrew it is peculiarly frequent, to ascribe to a person himself the thing which is done, and the words which are spoken by his order. And accordingly St. Matthew relates as said by the centurion himself, what others said by order from him. An instance of the same kind we have in the case of Zebedee's children. From St. Matthew xx, 20, we learn it was their mother that spoke those words, which, Mark x, 35, 37, themselves are said to speak; because she was only their mouth. Yet from ver. 13, Go thy way home, it appears he at length came in person, probably on hearing that Jesus was nearer to his house than he apprehended when he sent the second message by his friends. Luke vii, 1.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

centurion

A Roman commander of 100 men.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

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.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

5. When Jesus entered Capernaum. See note on Matt. 4:13. His return to the place he made his home after the Sermon on the Mount and healing the leper. Compare Luke 7:1–10. There came unto him a centurion. A Roman military officer, corresponding to our captain. All Palestine was under Roman military government at this time, with headquarters at Cæsarea, and soldiers in every leading town. This centurion probably commanded the company stationed at Capernaum. He was, of course, a Gentile. We learn from Luke 7:3, he came to Jesus, not in person, but by Jewish elders, whom he supposed would have more influence with the Lord. These elders interceded more readily because he had built them a synagogue (Luke 7:5), either to secure favor, or because he was, like Cornelius, a devout man. In the ruins of Tel Hum, supposed to be Capernaum, are yet found the foundations of a synagogue, one known by certain characteristics to have been built in the Herodian period, and there can hardly be a doubt that it was the one built by the centurion, and in which Christ often preached. See Edersheim's Jewish Social Life, page 255.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Here the scene shifts to a different time and place and tells of Jesus healing another person.

came to him and asked him

Here "him" refers to Jesus.

paralyzed

unable to move because of disease or stroke

Jesus said to him

"Jesus said to the centurion"

I will come and heal him

"I will come to your house and make your servant well"

translationWords

Capernaum

centurion

lord

servant

cure

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

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.

5. ἑκατόνταρχος, i.e. a captain or commander of a century—a company nominally 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, and not, as is often understood, a Roman Centurion.

This form appears to be used indifferently with the form in -ης which the best criticism has restored in Mat 8:13.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

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 Manichæan, who wished, on account of the words of our Lord in ver. 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.

5. ἑκατόνταρχος] He was a Gentile, see ver. 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 σεβόμενος, φοβούμενος τὸν θ. is used of him, as commonly of these proselytes, Act 10:2 .).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

5-13. The Paralytic; cf. Luk 7:1-10.

(X)

5, 6. And when He entered into Capharnaum, there came to Him a centurion, beseeching Him, and saying, Lord, my boy lies in the house sick of the palsy, terribly tormented.]—αὐτοῦ—αὐτῷ] For the construction, cf. Blass, p. 251. For προσερχεσθαι as a characteristic word of Mt., cf. on 4:3.—ἑκατόταρχος] In Hellenistic writers ἑκατοντάρχης also occurs; cf. Blass, p. 28.—παρακαλῶν αὐτὸν καὶ λέγων] It is curious that the editor should omit παρακαλῶν in Mk v. 40 and insert it here. Perhaps he thought it more suitable in view of the long appeal which here follows, than in reference to the short sentence of v. 2. For κύριε, see on v. 2—ὁ παῖς μου] παῖς may be either “child” or “servant.”—παραλυτικός] See on 4:24.—βέβληται] Lies prostrate. The strong word represents a Semitic original.

(X)

5. For “And when He entered into Capharnaum.” S1 k have: “After these things.” This abrupt introduction is quite unlike Mt.’s style, and may be original. S2 has: “After these things, when He entered into Capharnaum”; adding the last clause from a Greek MS. which had assimilated to Luk 7:1. The Gk MSS. vary between εἰσελθόντος δὲ αὐτοῦ, א B C Z, εἰσελθὁντι δὲ αὐτῷ, and εἰσελθόντι δὲ τῷ Ἰησοῦ.

ὲκατόνταρχος] So the Greek MSS. S1 has “chiliarch,” which may be original, ἑκατόνταρχος being in that case due to assimilation to Lk.

ὑπὸ ἐξουσίαν] א B add τασσόμενος, assimilating to Lk. S1 has: “I also am a man that hath authoriy.” S2 “I also am a man under authority, and I have authority also.” S1 has misinterpreted the rather ambiguous ὑπὸ ἐξουσίαν, and S2 has prefixed a more exact rendering.

5-13. The Paralytic.

Luk 7:1-10 records a similar incident in a similar connection immediately on the entry into Capharnaum, which followed the Sermon. The narrative setting of the two Evangelists is very different. In Mt. the officer himself comes to Christ. In Lk. he sends, first, elders, and then friends, to intercede for him. On the other hand, the dialogue Mt 8-12 = Lk 6b-9 is almost verbally identical; but Mt. has two verse, 11-12, which are not found in Lk. The similar position of the story might be accounted for by supposing that Mt. and Lk. drew from a common documentary source. Against this is the divergent narrative setting. Or on the supposition that the incident was connected with the Sermon in oral tradition. The agreement in dialogue is not too great to be accounted for on this view. Or, lastly, the agreement in position may be due to reminiscence of Mt. by Lk. The reverse is on many grounds hardly probable. It seems probable that the two Evangelists record different versions of the same story. For a third, cf. Joh 4:46-54. The text of Mt. seems to have undergone considerable assimilation to Lk. See the critical notes.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.