Significance of the Centurion's Address of Jesus as Lord
The centurion's declaration, "Truly this man was the Son of God," at Jesus' crucifixion (Matthew 27:54; Luke 23:47) is significant because it comes from a Gentile officer, a figure uniformly spoken of with praise in the New Testament [1, 7]. This confession highlights Jesus' identity as the Son of God, a truth previously announced by God himself, by demons, and by Jesus [7].
The term "Lord" (Greek: Kyrios) applied to Jesus carries profound theological weight. In the Old Testament, "Lord" often translates the divine name Yahweh [11]. Jesus himself emphasized the significance of this title when he questioned why David, in Psalm 110:1, called his descendant "Lord," implying that the Messiah was more than just a human king [6]. This text became crucial for the apostles in affirming Jesus' divine identity [6].
The New Testament frequently applies the title "Lord" to Jesus, signifying his authority and divine nature [11]. For instance, Philippians 2:11 states that "every tongue should confess that Jesus Christ is the Lord, unto the glory of God the Father" [4]. This confession, while universal, does not necessarily imply universal salvation, as not all will confess him freely out of love [11]. The apostle Jude also attributes glory, magnificence, empire, and power to "Jesus Christ our Lord" [5].
The early Church recognized the divine implications of addressing Jesus as Lord. Thomas's declaration, "My Lord and my God," to the resurrected Jesus (John 20:28) is understood as an address directly to Christ, affirming his Godhead [8]. Augustine, a prominent Church Father, noted that while "Blessed is He that cometh in the name of the Lord" could refer to God the Father, it could also refer to Jesus himself as Lord [9]. He also highlighted Jesus' divine power in laying down and taking up his life again, demonstrating the "supreme might of His divinity" [10].
The centurion's confession, therefore, serves as an early, Gentile recognition of Jesus' unique status, echoing the broader New Testament understanding of Jesus as the divine Lord, a title that underscores his role as Prophet, Priest, and King [2, 3].
Sources
- 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”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Christ — Anointed, the Greek translation of the Hebrew word rendered "Messiah" (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him "Messiah the Prince." The Messiah is the same person as "the seed of the woman" (Gen. 3:15), "the seed of Abraham" (Ge”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Excellency and Glory of Christ, The — As God -- Joh 1:1-5; Php 2:6,9,10. As the Son of God -- Mt 3:17; Heb 1:6,8. As one with the Father -- Joh 10:30,38. As the First-born -- Col 1:15,18. As the First-begotten -- Heb 1:6. As Lord of lords, &c -- Re 17:14. As the image of God -- Col 1:15; Heb 1:3. As creator -- Joh 1:3; Col 1:16; Heb 1:2. As the Blessed of God -- Ps 45:2. As Mediator -- 1Ti 2:5; Heb 8:6. As Prophet -- De 18:15,16; Ac 3:22. As Priest -- Ps 110:4; Heb 4:15. As King -- Isa 6:1-5; Joh 12:41. As Judge -- Mt 16:27; 25:31,33. As Shepherd -- Isa 40:10,11; Joh”
- Philippians “Philippians 2:11 (Geneva1599) — And that euery tongue shoulde confesse that Iesus Christ is the Lord, vnto the glory of God the Father.”
- Jude “Jude 1:25 (DRC) — To the only God our Saviour through Jesus Christ our Lord, be glory and magnificence, empire and power, before all ages, and now, and for all ages of ages. Amen.”
- Luke (Protestant academic) “Tyndale House on Luke 20:44: 20:44 Jesus asked why David addressed his son (i.e., his descendant) as his Lord. The implied answer was that the Messiah was more than just a human king descended from David. He is Lord of all (see 2:11; Acts 10:36). Psalm 110:1 became an important text for the apostles, confirming Jesus’ identity as the Son of God (see Mark 14:62; Acts 2:34; 7:56; Rom 8:34; 1 Cor 15:25; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12-13; 1 Pet 3:22; Rev 3:21).”
- Mark (Protestant academic) “Tyndale House on Mark 15:39: 15:39 the Roman officer: Literally the centurion. The Latin word centurion refers to an officer in charge of 100 men. • Jesus as the Son of God was announced by God (1:11; 9:7), by demons (1:24, 34; 3:11; 5:7), by Mark (1:1), by Jesus himself (12:6; 13:32; 14:61-62), and now by a Gentile officer.”
- John (Methodist/Wesleyan) “Adam Clarke on John 20:28: Thomas answered, etc. - Those who deny the Godhead of Christ would have us to believe that these words are an exclamation of Thomas, made through surprise, and that they were addressed to the Father and not to Christ. Theodore of Mopsuestia was the first, I believe, who gave the words this turn; and the fifth Ecumenic council, held at Constantinople, anathematized him for it. This was not according to the spirit of the Gospel of God. However, a man must do violence to every rule of construction who can apply the address here to any but Christ. The text is plain: Jesu”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — CHAPTER XII. 12-26. (part 2): is said, "Blessed is He that cometh in the name of the Lord, [as] the 284 King of Israel," by "in the name of the Lord" we are rather to understand "in the name of God the Father," although it might also be understood as in His own name, inasmuch as He is also Himself the Lord. As we find Scripture also saying in another place, "The Lord rained [upon Sodom fire] from the Lord." (1) But His own words are a better guide to our understanding, when He saith, "I am come in my Father's name, and ye receive me not: another will”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. X.--OF THE EVANGELIST JOHN, AND THE DISTINCTION BETWEEN HIM AND THE OTHER THREE. (part 7): sheep, and the shepherd, and the door, and the power of laying down His life and taking it again, wherein He gave token of the supreme might of His divinity. Thereafter, he relates how, at the time when the feast of the dedication was being celebrated in Jerusalem, the Jews said to Him, "How long dost thou make us to doubt? If thou be the Christ, tell us plainly."(5) And then he reports the sublime words which the Lord uttered when the opportunity ”
- Philippians (Protestant academic) “Tyndale House on Philippians 2:10: 2:10-11 The entire creation, including spiritual powers and angels, humans on earth, and those who have died, will one day acknowledge the authority of Jesus Christ as Lord (see Eph 1:9-10, 21; Col 1:20-25; 1 Pet 3:22). • every tongue declare (cp. Isa 45:23; Rom 14:11): This does not imply universal salvation, because not all will confess him as Lord freely out of love and devotion. • Lord, a divine title representing the Old Testament name Yahweh, is frequently applied to Jesus in the New Testament.”