Bible Study series: Matthew 8:5-13. The centurion’s faith shocked him.
A warm welcome to this Bible study! I write to learn, so let’s learn together. I also translate to learn. The translations are mine, unless otherwise noted. If you would like to see many others, please click on this link:
In the next link to the original chapter, I comment more and offer the Greek text. At the bottom you will find a “Summary and Conclusion” section geared toward discipleship. Check it out!
In this post, links are provided for further study.
Let’s begin.
Scripture: Matthew 8:5-13
5 As he was going into Capernaum, a centurion came up to him, pleading with him, 6 saying, “Lord, my servant is lying down, paralyzed, at the house, suffering terribly.” 7 Jesus said to him, “Shall I go and heal him?” 8 Then in reply, the centurion said, “Lord, I am unqualified for you to come under my roof. Instead, just say the word, and my servant will be healed. 9 I also am a man under authority, having soldiers under me. I say to one, ‘Go!’ And he goes. And to another, ‘Come!’ and he comes. And to my servant, ‘Do this!’ and he does. 10 When Jesus heard this, he marveled and said to those following him, “I tell you the truth: I have not found anyone in Israel with such strong faith! 11 I tell you that many will come from the east and west and recline with Abraham and Isaac and Jacob in the kingdom of heaven, 12 but the sons and daughters of the kingdom will be thrown into farthest darkness, and in at that place there will be weeping and gnashing of teeth.” 13 Then Jesus said to the centurion, “Go. Just as you have believed, let it be done for you.” And his servant was healed at that moment. (Matt. 8:5-13)
Comments
To see how to resolve the differences between Matthew’s and Luke’s Gospels, click here:
Did the Centurion or His Emissaries Approach and Speak to Jesus?
This passage contains a great lesson of faith for Renewalists). Jesus can command a blessed result (healing in this case) from a distance. He does not need to be in the room. It is the structure of the human world that orders and commands can be given, and the underlings have to obey. Disease is under Jesus, and he commands it to go. The centurion’s basic insight is the lesser-to-greater. If a centurion (lesser) can command soldiers, then Jesus (greater) can command diseases, even at a distance, with one word.
5:
Capernaum is his adopted hometown (4:13). Carson points out that it was an important garrison town for the Romans. However, France says that auxiliary troops were employed, so they came from the local region. The official Roman army was not stationed there, and not many soldiers were around when Herod Antipas ruled there. But this centurion was a Gentile.
Huge crowds are still following him. His teaching and healing ministry was anointed.
6:
The centurion calls him “Lord.” Some say it should be translated “sir” or “lord.” You can choose whichever one you want.
The Greek word for “servant” is sometimes translated as “child,” normally below the age of puberty; here it seems to be a close servant (Luke’s Gospel clearly says a slave in 7:2). The centurion had affection for him, as if he were his own child.
7:
“Shall I go and heal him?” Most translations have the question as a statement. “I shall go and heal him.” However, I like what Grammarian Olmstead said. The developing narrative suggests this is a question (15:21-28). In other words, Jesus was not yet ready to minister to the Gentiles (Matt. 10:5-6). And he is testing the centurion to find our whether he should go—or will the centurion have so much faith that he will tell Jesus it is not necessary to go, but to speak the word.
It is possible to detect, by the Spirit, faith surging in someone. Paul saw faith in a man crippled from birth, and the crippled man was healed (Acts 14:9). I believe Jesus saw extraordinary faith in the centurion and said, “Shall I go …?” or “I shall go ….” The centurion rose to the challenge and answered in faith. “There’s no need for you to go. Just speak the word!”
Further, the first-person pronoun “I” (egō, pronounced eh-goh) is not necessary for this context, or else we would have to translate it as “I myself shall go and heal him.” It seems as if Jesus might have the option of sending someone else to go! No. There’s no need for such an over-emphasis. So phrasing it as a question is better grammatically and semantically (France, p. 313).
Luke 7:1-10 records that the Jewish elders said that the centurion was worthy of a visit, because he did kind things for the Jewish people. The implication is that Jesus was hesitating, until the elders encouraged him. This whole idea of hesitation sets up the scene nicely. Jesus is about to be stunned by the Gentile’s faith-filled answer, in contrast to the Jewish people’s reliance on their heritage and residence in Israel.
8-9:
The centurion replies brilliantly, through the words of faith. He was a man under authority, so he had authority. Osborne translate the phrase “under authority” as “possessing authority.” Then he writes: “The phrase possessing authority does not just mean he himself is ‘under’ others but rather that he has received great authority from his superiors. Only Caesar had ultimate authority, but he delegated it to the governor and then the legate, tribune, and centurion. The centurion was, in fact, the key leader in a legion … and had autonomous authority to direct his men in battle. His commands came with the authority of the emperor himself” (comment on 8:9). Did you catch Osborne’s insight? The centurion had his authority ultimately from God. We have our authority ultimately from God through his Son.
We need to submit to God first. Here is how Jesus used his authority:
24 Then comes the end, when he [Jesus] delivers the kingdom to God the Father after destroying every rule and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. 28 When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all. (1 Cor. 15:24-28, ESV)
Jesus gladly submits himself to the authority of his Father, after the Father enabled him to conquer death by the resurrection. He will have destroyed every rule and every authority and power at the very end. The last enemy is death, which he conquered by his death and resurrection, but it has yet to end its full and final effect. When the new kingdom comes, which vanquishes the final enemy (death), he will hand over everything to the Father and submit to him. You have to submit first, go out and conquer in the Father’s name, second, and resubmit to him, third. This process is ongoing throughout your life.
Here is Jesus humbling himself, and then he is given all authority:
5 Have this mind among yourselves, which is yours in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, by taking the form of a servant, being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. 9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Phil. 2:5-11, ESV)
Jesus took on the form of a servant, lived life in ministry and authority, and then went through death. Since he submitted to the Father’s authority, he was exalted and given the name that is above every name. All of us will bow our knees and confess with our tongues that Jesus Christ is Lord. Submit to Jesus’s authority first, and then he will give you authority under him.
That’s the principle that the centurion learned and teaches us.
“unqualified”: it can mean, depending on the context, “sufficient, adequate, large enough … fit, appropriate, competent, able, worthy.” With the negative “not,” No doubt the centurion understood that he was a Gentile and this disqualified him from the ministry of such a popular Jewish teacher and healer.
This centurion understood authority. It is the noun exousia (pronounced ex-oo-see-ah), and it means, depending on the context: “right to act,” “freedom of choice,” “power, capability, might, power, authority, absolute power”; “power or authority exercised by rulers by virtue of their offices; official power; domain or jurisdiction, spiritual powers.”
As I note elsewhere, the difference between authority and power is parallel to a policeman’s badge and his gun. The badge symbolizes his right to exercise his power through his gun, if necessary. The gun backs up his authority with power. But the distinction should not be pressed too hard, because exousia can also mean “power.” In any case, God through Jesus can distribute authority to his followers (Matt. 10:1; Luke 10:19; John 1:12). Jesus will give us authority even over the nations, if we overcome trials and persecution (Rev. 2:26). And he is about to distribute his power in Acts 2.
Never forget that you have his authority and power to live a victorious life over your personal flaws and sins and Satan. They no longer have power and authority over you; you have power and authority over them.
For nearly all the references of that word and a developed theology.
What Are Signs and Wonders and Miracles?
Here is the principle of authority. As noted, it is the lesser-to-greater argument. If the centurion (lesser) can command his soldiers and servants, then Jesus (greater) can command diseases with a word. The centurion is under command, and he commands those under him. The centurion recognized that Jesus had authority over a disease, even paralysis. But then the centurion went a step further with his insight. All Jesus had to do was command the disease from a distance. Something would then happen in another realm. The word gets communicated to the disease. Here’s an imperfect illustration. The word is like an invisible sound wave from an explosion and hits everything around it and blows out windows, and possibly knocks down houses. We cannot see the sound wave, but we can feel its effect. The analogy is weak because we can hear it. But imagine a wave that we cannot see or hear. If such a thing exists, that would be a better comparison. So it is in the other realm. It is as if Jesus’s word of command blows out the disease. The paralyzed servant couldn’t see or hear it reach his body, but he can feel its effect. He got up and walked, when the centurion wasn’t even there yet. This is amazing.
“instead”: this is a strong contrast. In effect, the centurion is saying: Instead of coming under my roof, just speak the word. “Just” can be translated as “merely” or “only.”
“word”: here it is the noun logos, and it is very rich in meaning, but here in this context it is just one word of command.
10-12:
In these three verses, Jesus contrasts the Gentile centurion’s faith with the Jewish nation’s misguided belief that they automatically have God’s favor by virtue of living in Israel and by being Jewish. Ethnicity and the law mattered to them. But Jesus has never heard even one Jew living in Israel who had this high and deep faith. Not one.
“I tell you the truth”: Matthew uses this expression thirty times in his Gospel. “Truth” comes from the word amēn (pronounced ah-main and comes into English as amen). It expresses the authority of the one who utters it. The Hebrew root ’mn means faithfulness, reliability and certainty. It could be translated as “truly I tell you” or I tell you with certainty.” Jesus’s faith in his own words is remarkable and points to his unique calling. In the OT and later Jewish writings is indicates a solemn pronouncement, but Jesus’ “introductory uses of amēn to confirm his own words is unique” (France at his comment on 5:18). The authoritative formula emphasizes pronouncements which are noteworthy and will be surprising or uncomfortable to the listener.
“kingdom of heaven”: Matthew substitutes “heaven” (literally heavens or plural) nearly every time (except for 12:28; 19:24; 21:31, 43, where he uses kingdom of God). Why? Four possible reasons: (1) Maybe some extra-pious Jews preferred the circumlocution or the roundabout way of speaking, but this answer is not always the right one, for Matthew does use the phrase “kingdom of God” four times; (2) the phrase “kingdom of heaven” points to Christ’s post-resurrection authority; God’s sovereignty in heaven and earth (beginning with Jesus’s ministry) is now mediated through Jesus (28:18); (3) “kingdom of God” makes God the king (26:29) and leaves less room to ascribe the kingdom to Jesus (16:28; 25:31, 34, 40; 27:42), but the phrase “kingdom of heaven” leaves more room to say Jesus is the king Messiah. (4) It may be a stylistic variation that has no deeper reasoning behind it (France). In my view the third option shows the close connection to the doctrine of the Trinity; the Father and Son share authority, after the Father gives it to him during the incarnation. The kingdom of heaven is both the kingdom of the Father and the kingdom of the Messiah (Carson). And, since I like streamlined interpretations, the fourth one also appeals to me.
Now let’s go for a general consideration of the kingdom of heaven / God. As noted in other verses that mention the kingdom in this commentary, the kingdom is God’s power, authority, rule, reign and sovereignty. He exerts all those things over all the universe but more specifically over the lives of people. It is his invisible realm, and throughout the Gospels Jesus is explaining and demonstrating what it looks like before their very eyes and ears. It is gradually being manifested from the realm of faith to the visible realm, but it is not political in the human sense. It is a secret kingdom because it does not enter humanity with trumpets blaring and full power and glory. This grand display will happen when Jesus comes back. In his first coming, it woos people to surrender to it. We can enter God’s kingdom by being born again (John 3:3, 5), by repenting (Matt. 4:17; Mark 1:5), by having the faith of children (Matt. 18:4; Mark 10:14-15), by being transferred from the kingdom of darkness into the kingdom of the Son whom God loves (Col. 1:13), and by seeing their own poverty and need for the kingdom (Matt. 5:3; Luke 6:20; Jas. 2:5). The kingdom has already come in part at his First Coming, but not yet with full manifestation and glory and power until his Second Coming.
Bible Basics about the Kingdom of God
Questions and Answers about Kingdom of God
Basic Definition of Kingdom of God
1 Introducing the Kingdom of God (begin a ten-part series)
“faith”: its basic meaning is the “belief, trust, confidence,” and it can also mean “faithfulness” and “trustworthy” (Mounce p. 232). It is directional, and the best direction is faith in God (Mark 11:22; 1 Thess. 1:8; 1 Pet. 1:21; Heb. 6:1) and faith in Jesus (Acts 3:16; 20:21; 24:24; Gal. 3:26; Eph. 1:15; Col. 1:4; 1 Tim. 3:13). Believing (verb) and faith (noun) is very important to God. It is the language of heaven. We live on earth and by faith see the invisible world where God is. We must believe he exists; then we must exercise our faith to believe he loves us and intends to save us. We must have saving faith by trusting in Jesus and his finished work on the cross.
True acronym:
F-A-I-T-H
=
Forsaking All, I Trust Him
In this verse they had faith for their friend to be healed. They directed their faith towards Jesus the healer. They acted before the paralytic was healed. They had such confidence in the healing power of Jesus that they broke through the barriers—now that’s the faith that God likes!
Word Study on Faith and Faithfulness
“I tell you”: this clause also denotes an authoritative and solemn pronouncement which may surprise his listeners and make them uncomfortable.
So what will be the outcome of the contrast? Many Gentiles will come in from the east and west and enjoy the Messianic banquet—that’s what reclining means, reclining at table—in the Messianic Age. These verses are forerunners to the Great Commission and outreach to the entire world. In contrast, the sons and daughters of the kingdom—unbelieving Jews—will be tossed outside, because they trusted in the wrong foundation: ethnic heritage and the law. It has always and will always be about faith in God, and now faith in God through his Messiah. Yes, believing Jews will be part of the banquet, too. A new plan is afoot.
“sons and daughters”: Carson says the phrasing means “belonging to” or “destined for.” I translated it as “sons and daughters,” because in this context, the term is generic and inclusive. But the deeper meaning is that there will be a great shock when the Chosen People who trusted in the wrong things will be shown the door into outer or extreme darkness, away from the celebratory banquet.
“weeping and gnashing”: “Weeping indicates mourning over damnation, and gnashing of teeth may indicate “strong emotion similar to it … but it probably signifies primarily anguish” (Keener, p. 269). Keener also says that weeping means mourning over damnation, and gnashing of teeth may indicate anger or a strong emotion similar to it. Carson says weeping may indicate suffering, and gnashing indicates despair, and Osborne agrees.
In any case, existence in punishment is unhappy and produces despair and even anger. Perhaps the gnashing can also mean cursing in anger. (See these verses for gnashing: Acts 7:54; Job 16:9; Pss. 34:16; 36:12; 112:10; Lam. 2:16). Since weeping indicates remorse, it is not quite accurate to claim that hell is locked from the inside as if people want to be there, though maybe only the enraged do want this.
As noted, it is best to avoid such punishment, whatever it entails, by putting your faith in Christ and remaining in union with him.
13:
“just as”: It means in proportion to his faith. It is hard to put into words how the centurion had that much faith. He was used to the military chain of command, and he made the connection to Jesus being the emperor or king over the spiritual world (and at the Second Coming, over the visible world, too, though the centurion did not say as much). Do we see Jesus as king over our lives? Do we really believe he has command over the spirit world and over disease and even our entire lives? Osborne translate the command of Jesus: “Go, let it be done for you just as you have believed.”
“believed”: see v. 10 for further comment.
How much trust (= faith) do we have in the Father and his Son? Do we have enough faith to speak so confidently (also related to faith) of the Father’s and Son’s power? The Son loves it when people overturn the natural order and grab hold of the kingdom with a witty reply or wise action (Matt. 9:18-26; 15:21-28). He responds favorably.
“at that moment”: the Greek literally says “at that hour.” The ancient world did not have clocks, so it is best to translate the term as “at that moment.”
Now this healing brings up the question: why doesn’t everyone get healed? In v. 3, I already dealt with this question, which can never have an adequate and full answer now.
Why Doesn’t Divine Healing Happen One Hundred Percent of the Time?
Osborne: “The centuries-old debate as to whether prayer changes things will never be ultimately resolved this side of heaven, but a close examination of the effects of prayer throughout Scripture has convinced me that prayer brings God’s presence in a new way. So in that sense, prayer does change things: it matters when more and more pray and when we pray more intensely. More than that we cannot say, for Scripture never truly resolves the tension” (p. 295).
I like that quotation because prayer brings down God’s manifest presence, and when more people pray, and pray more intensely, it matters; it’s effective.
Here is the parallel passage in Luke 7:
GrowApp for Matt. 8:5-13
1. Where’s your faith? How do you strengthen it?
2. How much do you really trust King Jesus?
RELATED
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1. Church Fathers and Matthew’s Gospel
2. Archaeology and the Synoptic Gospels
14. Similarities among John’s Gospel and the Synoptic Gospels
1. The Historical Reliability of the Gospels: Introduction to Series
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