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Matthew 8:5-13

Luke 7:1-10

5. And when Jesus had entered into Capernaum, a centurion came to him,
beseeching him, 6. And saying, Lord, my servant is lying at home
afflicted with palsy, and is grievously tormented. 7. And Jesus saith
to him, When I shall come, I will heal him. 8. And the centurion
answering him said, Lord, I do not deserve that thou shouldst come
under my roof: but only say the word, and my servant will be healed.
9. For I am a man subject to the power of another, and I have soldiers
under me: and I say to this man, Go, and he goeth: and to another,
Come, and he cometh: and to my servant, Do this, and he doeth it.
10. And when Jesus had heard these things, he wondered, and said to
those who followed, Verily I say to you, not even in Israel have I
found so great faith. 11. And I say to you, That many will come from
the east and west, and will sit down with Abraham, Isaac, and Jacob, in
the kingdom of heaven: 12. But the children of the kingdom shall be
cast into the darkness that is without: weeping and gnashing of teeth
will be there. 13. And Jesus said to the centurion, Go, and as thou
believest, so may it be done to thee: and his servant was healed in
that hour. [498]

1. Now, when he had finished all his words in the hearing of the
people, he entered into Capernaum. 2. And a servant of a certain
centurion, who was very dear to him, was ill and near death. 3. And
when he had heard about Jesus, he sent to him elders of the Jews, to
entreat him, that he would come and heal his servant. 4. And when they
had come to him, they entreated him earnestly, saying, He deserves that
though shouldest do this for him: 5. For he loveth our nation, and
himself hath built a synagogue. 6. And Jesus went with them. And when
he was already not far from the house, the centurion sent friends to
him, and they said to him, Lord, do not trouble thyself: for I do not
deserve that thou shouldest enter under my roof. 7. And for this reason
I did not reckon myself worthy to come to thee: but say in a word, and
my servant will be healed. 8. For I am a man placed under authority,
having soldiers under me: and I say to this man, Go, and he goeth; and
to another, Come, and he cometh: and to my servant, Do this, and he
doeth it. 9. And having heard these things, Jesus wondered at him, and
he turned and said to the crowd that followed him, I say to you, not
even in Israel have I found so great faith. 10. And when those who had
been sent returned to the house, they found the servant, who had been
sick, in good health.


Matthew 8:5. And when Jesus had entered Those who think that Matthew
and Luke give different narratives, are led into a mistake by a mere
trifle. The only difference in the words is, that Matthew says that the
centurion came to him, while Luke says that he sent some of the Jews to
plead in his name. But there is no impropriety in Matthew saying, that
the centurion did what was done in his name and at his request. There
is such a perfect agreement between the two Evangelists in all the
circumstances, that it is absurd to make two miracles instead of one.

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

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

Luke 7:5. For he loveth our nation This was, no doubt, a commendation
given him by the Jews on account of his piety: [501] for his love of a
nation universally hated could proceed only from zeal for the Law, and
from reverence for God. By building a synagogue, he showed plainly that
he favored the doctrine of the Law. The Jews had therefore good grounds
for saying that, as a devout worshipper of God, he had claims on Christ
for receiving such a favor. They discover, at the same time, a
marvellous stupidity in admitting, by their own acknowledgment, that a
Gentile possesses that grace of God which they despise and reject. If
they consider Christ to be the minister and dispenser of the gifts of
God, why do they not receive the grace offered to them before bringing
foreigners to enjoy it? But hypocrites never fail to manifest such
carelessness and presumption, as not to hesitate to look upon God as
under some sort of obligations to them, and to dispose of his grace at
their pleasure, as if it were in their own power; and then, when they
are satisfied with it, or rather because they do not deign to taste it,
they treat it as useless, and leave it to others.

Matthew 8:8. Lord, I do not deserve that thou shouldest come under my
roof Matthew's narrative is more concise, and represents the man as
saying this; while Luke explains more fully, that this was a message
sent by his friends: but the meaning of both is the same. There are two
leading points in this discourse. The centurion, sparing Christ by way
of honoring him, requests that Christ will not trouble himself, because
he reckons himself unworthy to receive a visit from him. The next point
is, that he ascribes to Christ such power as to believe, that by the
mere expression of his will, and by a word, his servant may recover and
live. There was astonishing humility in exalting so highly above
himself a man who belonged to a conquered and enslaved nation. It is
possible, too, that he had become accustomed to the haughty pretensions
of the Jews, and, being a modest man, did not take it ill to be
reckoned a heathen, and therefore feared that he would dishonor a
Prophet of God, if he pressed him to enter the house of a polluted
Gentile. However that may be, it is certain that he speaks sincerely,
and entertains such reverence for Christ, that he does not venture to
invite him to his house, nay, as is afterwards stated by Luke, he
reckoned himself unworthy to converse with him. [502]

But it may be asked, what moved him to speak of Christ in such lofty
terms? The difficulty is even increased by what immediately follows,
only say the word, and my servant will be healed, or, as Luke has it,
say in a word: for if he had not acknowledged Christ to be the Son of
God, to transfer the glory of God to a man would have been
superstition. It is difficult to believe, on the other hand, that he
was properly informed about Christ's divinity, of which almost all were
at that time ignorant. Yet Christ finds no fault with his words, [503]
but declares that they proceeded from faith: and this reason has forced
many expositors to conclude, that the centurion bestows on Christ the
title of the true and only God. I rather think that the good man,
having been informed about the uncommon and truly divine works of
Christ, simply acknowledged in him the power of God. Something, too, he
had undoubtedly heard about the promised Redeemer. Though he does not
distinctly understand that Christ is God manifested in the flesh, (1
Timothy 3:16,) yet he is convinced that the power of God is manifested
in him, and that he has received a commission to display the presence
of God by miracles. He is not therefore chargeable with superstition,
as if he had ascribed to a man what is the prerogative of God: but,
looking at the commission which God had given to Christ, he believes
that by a word alone he can heal his servant.

Is it objected, that nothing belongs more peculiarly to God than to
accomplish by a word whatever he pleases, and that this supreme
authority cannot without sacrilege be yielded to a mortal man? The
reply is again easy. Though the centurion did not enter into those nice
distinctions, he ascribed this power to the word, not of a mortal man,
but of God, whose minister he fully believed Christ to be: on that
point he entertained no doubt. The grace of healing having been
committed to Christ, [504] he acknowledges that this is a heavenly
power, and does not look upon it as inseparable from the bodily
presence, but is satisfied with the word, from which he believes such a
power to proceed.

Matthew 8:9. For I am a man subject to the power of another This
comparison does not imply equality between the two cases, but is taken
from the less to the greater. He forms a higher conception of the
divine power, which is manifested in Christ, than of the authority
which was possessed by himself over servants and soldiers.

10. Jesus wondered. Wonder cannot apply to God, for it arises out of
what is new and unexpected: but it might exist in Christ, for he had
clothed himself with our flesh, and with human affections. Not even in
Israel have I found so great faith This is not spoken absolutely, but
in a particular point of view. For, if we consider all the properties
of faith, we must conclude that the faith of Mary was greater, in
believing that she would be with child by the Holy Ghost, and would
bring forth the only-begotten Son of God, and in acknowledging the son
whom she had borne to be her God, and the Creator of the whole world,
and her only Redeemer.

But there were chiefly two reasons why Christ preferred the faith of a
Gentile to the faith of all the Jews. One was, that a slight and
inconsiderable acquaintance with doctrine yielded so sudden and
abundant fruit. It was no small matter to declare, in such lofty terms,
the power of God, of which a few rays only were yet visible in Christ.
Another reason was, that while the Jews were excessively eager to
obtain outward signs, this Gentile asks no visible sign, but openly
declares that he wants nothing more than the bare word. Christ was
going to him: not that it was necessary, but to try his faith; and he
applauds his faith chiefly on the ground of his resting satisfied with
the bare word. What would another have done, and he too one of the
Apostles? Come, Lord, see and touch. This man asks no bodily approach
or touch, but believes the word to possess such efficacy as fully to
expect from it that his servant will be cured.

Now, he ascribes this honor to the word, not of a man, but of God: for
he is convinced that Christ is not an ordinary man, but a prophet sent
by God. And hence may be drawn a general rule. Though it was the will
of God that our salvation should be accomplished in the flesh of
Christ, and though he seals it daily by the sacraments, yet the
certainty of it must be obtained from the word. Unless we yield such
authority to the word, as to believe that, as soon as God has spoken by
his ministers, our sins are undoubtedly forgiven, and we are restored
to life, all confidence of salvation is overthrown.

11. Many will come from the east and west In the person of the servant,
Christ gave to the Gentiles a taste and a kind of first-fruits of his
grace. He now shows, that the master is an example of the future
calling of the Gentiles, and of the spread of faith throughout the
whole world: for he says that they will come, not only from the
neighboring countries, but from the farthest bounds of the world.
Though this had been clearly foretold by many passages of the prophets,
it appeared at first strange and incredible to the Jews, who imagined
that God was confined to the family of Abraham. It was not without
astonishment that they heard, that those who were at that time
strangers, would be citizens and heirs of the kingdom of God: and not
only so, but that the covenant of salvation would be immediately
proclaimed, that the whole world might be united in one body of the
Church. He declares, that the Gentiles, who shall come to the faith,
will be partakers of the same salvation with Abraham, Isaac, and Jacob
Hence we draw the certain conclusion, that the same promise, which has
been held out to us in Christ, was formerly given to the fathers; for
we would not have had an inheritance in common with them, if the faith,
by which it is obtained, had not been the same. The word
anaklithesontai, shall recline, contains an allusion to a banquet: but
as we know, that the heavenly life does not require meat and drink,
this phrase has the same meaning as if he had said, they shall enjoy
the same life

12. But the children of the kingdom Why does he call those persons
children of the kingdom, who were nothing less than children of
Abraham? for those who are aliens from the faith have no right to be
considered a part of God's flock. I answer: Though they did not
actually belong to the Church of God, yet, as they occupied a place in
the Church, he allows them this designation. Besides, it ought to be
observed that, so long as the covenant of God remained in the family of
Abraham, there was such force in it, that the inheritance of the
heavenly kingdom belonged peculiarly to them. With respect to God
himself, at least, they were holy branches from a holy root, (Romans
11:16) and the rejection of them, which afterwards followed, shows
plainly enough, that they belonged, at that time, to the family of God.
Secondly, it ought to be observed, that Christ does not now speak of
individuals, but of the whole nation. This was still harder to endure
than the calling of the Gentiles. That the Gentiles should be admitted,
by a free adoption, into the same body with the posterity of Abraham,
could scarcely be endured: but that the Jews themselves should be
driven out, to make way for their being succeeded by the Gentiles,
appeared to them altogether monstrous. Yet Christ declares that both
will happen: that God will admit strangers into the bosom of Abraham,
and that he will exclude the children There is an implied contrast in
the phrase, the darkness that is without It means that out of the
kingdom of God, which is the kingdom of light, nothing but darkness
reigns. By darkness Scripture points out that dreadful anguish, which
can neither be expressed nor conceived in this life. [505]

13. Go away, and as thou believest, so may it be to thee Hence it is
evident how graciously Christ pours out his grace, when he finds the
vessel of faith open. Though he addresses these words to the centurion,
there can be no doubt that, in his person, he invites us all to strong
hope. Hence we are also taught the reason why God is, for the most
part, so limited in his communications to us: it is because our
unbelief does not permit him to be liberal. If we open up the entrance
to him by faith, he will listen to our wishes and prayers.
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[498] "Et en ce mesme instant son garcon fut gairi;" -- "and at that
very instant his servant was healed."

[499] "Plus pleines de dissolutions et de desbauches;" -- "more full of
dissoluteness and debauchery."

[500] "Qu'on ne tenoit pas si grande conte de serfs;" -- "that they did
not set so great value on slaves."

[501] "Il n' y a point de doute que les Juifs recommandent cest homme
pour l'affection et le bon zele qu'il avoit a la crainte de Dieu." --
"There is no doubt that the Jews recommend this man for the affection
and the good zeal which he had for the fear of God."

[502] "Il ne s'est pas estime digne d'aller parler a Christ;" -- "he
did not think himself worthy to go and talk to Christ."

[503] "Toutefois Christ ne prend pas ces paroles comme dites de
l'aventure et sans intelligence." -- "Yet Christ does not take these
words as spoken at random and without understanding."

[504] "Pource que Christ avoit receu la vertu de donner gairison;"--
"because Christ had received the power of giving healing."

[505] "Laquelle la bouche de l'homme ne sauroit exprimer, ni ses sens
comprendre en ce monde;" -- "which the mouth of man cannot express, nor
his senses comprehend, in this world."