Centurion's Authority and Healing a Servant in Matthew 8

In Matthew 8:8, the centurion, seeking healing for his servant, declares to Jesus, "But the Centurion answered, saying, Master, I am not worthy that thou shouldest come vnder my roofe: but speake the worde onely, and my seruant shall be healed" ^[1]. This statement highlights the centurion's profound faith and understanding of Jesus's authority.

The narrative unfolds in Capernaum, a city where Jesus resided ^{[9, 12]}. Jesus had just returned from a journey through Galilee ^[12]. The centurion, a Roman military officer in command of approximately one hundred men, approached Jesus ^{[3, 9, 12]}. Centurions in the New Testament are generally depicted positively ^[3]. This particular centurion was likely the commander-in-chief of the Roman garrison stationed in Capernaum ^[9].

A notable difference exists between Matthew's account and Luke's parallel narrative (Luke 7:1-10). Matthew states that the centurion "came unto Him" ^[10], while Luke indicates that the centurion first sent Jewish elders and then other friends to Jesus ^[6]. Augustine of Hippo addresses this discrepancy, explaining that it was common to say someone did something when they acted through another person, such as an attorney ^[10]. Matthew Henry also notes this, suggesting the centurion's actions through proxies are attributed directly to him ^[6].

The centurion's humility is evident in his declaration that he was "not worthy" for Jesus to enter his home ^[1]. This humility is coupled with an extraordinary faith. He understood that Jesus did not need to be physically present to effect a cure; a spoken word would suffice ^{[1, 13]}. John Gill interprets Jesus's initial response, "I will come and heal him," as an absolute promise, demonstrating Christ's readiness to do good ^[8].

The centurion's reasoning for his belief in Jesus's authority stemmed from his own experience as a military commander. He recognized that just as his orders were obeyed by his subordinates, Jesus's commands would be obeyed by sickness itself ^[13]. This perception led him to believe that God had entrusted Jesus with the power to perform miracles ^[13].

Jesus responds to the centurion's faith by saying, "go thy waye and as thou belevest so be it vnto the. And his servaunt was healed the selfe houre" ^[2]. This demonstrates that the healing was a direct result of the centurion's belief ^[7]. The healing from a distance, solely by Jesus's word, is a recurring theme in the Gospels, also seen in the healing of the nobleman's son in John 4:46-53 and the Phoenician woman's daughter in Matthew 15:21-28 ^[11]. This miracle is listed among the many miracles of Christ, which include turning water into wine, casting out devils, and raising the dead ^[4].

The centurion's faith is particularly significant because he was a Gentile ^[9]. His belief is presented as an example of how the Kingdom of God extends to non-Jews ^[13]. This event foreshadows the inclusion of Gentiles into the Christian faith, a theme that becomes prominent in the book of Acts, where another centurion, Cornelius, becomes the first Gentile convert ^[3]. The centurion's recognition of Jesus's authority also implicitly acknowledges Jesus's kingly office, a function of Christ's mediatorial role as prophet, priest, and king over his Church ^[5].

Sources

Matthew “Matthew 8:8 (Geneva1599) — But the Centurion answered, saying, Master, I am not worthy that thou shouldest come vnder my roofe: but speake the worde onely, and my seruant shall be healed.”
Matthew “Matthew 8:13 (Tyndale) — The Iesus sayd vnto ye Centurion go thy waye and as thou belevest so be it vnto the. And his servaunt was healed the selfe houre.”
Easton's Bible Dictionary “Easton's Bible Dictionary: Centurion — A Roman officer in command of a hundred men (Mark 15:39, 44, 45). Cornelius, the first Gentile convert, was a centurion (Acts 10:1, 22). Other centurions are mentioned in Matt. 8:5, 8, 13; Luke 7:2, 6; Acts 21:32; 22:25, 26; 23:17, 23; 24:23; 27:1, 6, 11, 31, 43; 28:16. A centurion watched the crucifixion of our Lord (Matt. 27:54; Luke 23:47), and when he saw the wonders attending it, exclaimed, "Truly this man was the Son of God." "The centurions mentioned in the New Testament are uniformly spoken of in terms of praise, whether in the Gospels or in the A”
Torrey's Topical Textbook “Torrey's Topical Textbook: Miracles of Christ, The — Water turned to wine -- Joh 2:6-10. Nobleman's son healed -- Joh 4:46-53. Centurion's servant healed -- Mt 9:5-13. Draughts of fish -- Lu 5:4-6; Joh 21:6. Devils cast out -- Mt 8:28-32; 9:32,33; 15:22-28; 17:14-18; Mr 1:23-27. Peter's wife's mother healed -- Mt 8:14,15. Lepers cleansed -- Mt 8:3; Lu 17:14. Paralytic healed -- Mr 2:3-12. Withered hand restored -- Mt 12:10-13. Impotent man healed -- Joh 5:5-9. The dead raised to life -- Mt 9:18; 19:23-25; Lu 7:12-15; Joh 11:11-44. Issue of blood stopped -- Mt 9:20-22. The blind restored to sig”
Easton's Bible Dictionary “Easton's Bible Dictionary: Kingly office of Christ — One of the three special relations in which Christ stands to his people. Christ's office as mediator comprehends three different functions, viz., those of a prophet, priest, and king. These are not three distinct offices, but three functions of the one office of mediator. Christ is King and sovereign Head over his Church and over all things to his Church (Eph. 1:22; 4:15; Col. 1:18; 2:19). He executes this mediatorial kingship in his Church, and over his Church, and over all things in behalf of his Church. This royalty differs from that whic”
Luke (Nonconformist/Puritan) “Matthew Henry on Luke 7:1: Some difference there is between this story of the cure of the centurion's servant as it is related here and as we had it in Mat 8:5, etc. There it was said that the centurion came to Christ; here it is said that he sent to him first some of the elders of the Jews (Luk 7:3), and afterwards some other friends, Luk 7:6. But it is a rule that we are said to do that which we do by another - Quod facimus per alium, id ipsum facere judicamur. The centurion might be said to do that which he did by his proxies; as a man takes possession by his attorney. But it is probable th”
Matthew (Baptist/Reformed) “John Gill on Matthew 8:12: And Jesus said unto the centurion,.... Christ having finished the digression, returns an answer to the centurion, agreeably to his desire, saying to him, go thy way; not as displeased with him, but as granting his request: for it follows, and as thou hast believed, so be it done unto thee. As he had faith to believe, that Christ could cure his servant by a word speaking, it was done accordingly. Christ by his almighty "fiat" said, let him be healed, and he was healed: just as God in the creation said, "let there be light, and there was light". He does not say acc”
Matthew (Baptist/Reformed) “John Gill on Matthew 8:7: And Jesus saith unto him, I will come and heal him. This answer of Christ's, which is short and full, not only shows the readiness of Christ to do good, how soon and easily he complied with the centurion's request, it being a prayer of faith, and so effectual, and was heard as soon as delivered; but also contains an absolute promise that he would heal him. He does not say that he would come and see him, and what his case was, and do what he could for him, as ordinary physicians do; but he would come and heal him at once: and indeed it is a proposal of more than what w”
Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 8:5: 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”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XX.--AN EXPLANATION OF THE CIRCUMSTANCE THAT MATTHEW TELLS US HOW THE CENTURION CAME TO JESUS ON BEHALF OF HIS SERVANT, WHILE LUKE'S STATEMENT IS THAT THE CENTURION DESPATCHED FRIENDS TO HIM. (part 1): 48. After these things, Matthew proceeds with his narrative in the following terms: "And when Jesus was entered into Capharnaum, there came unto Him a centurion, beseeching Him, and saying, Lord, my servant lieth at home sick of the palsy, and he is grievously tormented;" and so forth, on to the place where it is said, "And his servant was”
John (Protestant academic) “Tyndale House on John 4:50: 4:50 Your son will live! Jesus also healed the centurion’s slave (Matt 8:5-13) and the Phoenician woman’s daughter (Matt 15:21-28) from a distance.”
Matthew (Baptist/Reformed) “John Gill on Matthew 8:5: 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".”
Matthew (Protestant academic) “Tyndale House on Matthew 8:8: 8:8-10 The centurion recognized Jesus’ authority. From his own experience, he knew that when he gave orders, they were quickly obeyed. He perceived that God had entrusted Jesus with authority to work miracles. The centurion’s faith shows that the Kingdom of God includes Gentiles (8:11).”

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