Matthew 8:9

But some say that these are two different occurrences; an opinion which has much to support it. Of Him in Luke it is said, He loveth our nation, and has built us a synagogue; but of this one Jesus says, I have not found so great faith in Israel; whence it might seem that the other was a Jew. But in my opinion they are both the same person. What Luke relates that he sent to Jesus to come to him, betrays the friendly services of the Jews. We may suppose that when the centurion sought to go to Jesus, he was prevented by the Jews, who offered to go themselves for the purpose of bringing him. But as soon as he was delivered from their importunity, then he sent to say, Do not think that it was from want of respect that I did not come, but because I thought myself unworthy to receive you into my house. When then Matthew relates, that he spoke thus not through friends, but in his own person, it does not contradict Luke's account; for both have only represented the centurion's anxiety, and that he had a right opinion of Christ. And we may suppose that he first sent this message to Him by friends as He approached, and after, when He was come thither, repeated it Himself. But if they are relating different stories, then they do not contradict each other, but supply mutual deficiencies. For indeed there is no necessary contradiction between Luke's statement, that he had built a synagogue, and this, that he was not an Israelite; for it was quite possible, that one who was not a Jew should have built a synagogue, and should love the nation.

"The centurion answered and said, Lord, I am not worthy that Thou shouldest enter under my roof: but speak the word only, and my servant shall be healed. For I am a man under authority, having soldiers under me: and I say to this man, …

Or, we may understand by those that are set under the centurion, the natural virtues in which many of the Gentiles were mighty, or even thoughts good and bad. Let us say to the bad, Depart, and they will depart; let us call the good, and they shall come; and our servant, that is, our body, let us bid that it submit itself to the Divine will.

(ord.) Thou art able without Thy bodily presence, by the ministry of Thy Angels, to say to this disease, Go, and it will leave him; and to say to health, Come, and it shall come to him.

Then he states the comparison and proves the greater from the lesser. First, he describes the order of rank; secondly, the power (v. 9). The order is that some are over others, but do not have others over them; some are over others, but have …

For I am a man under authority - I am only an inferior officer: and what I command, is done even in my absence: how much more what thou commandest, who art Lord of all!

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.

For I am a man under authority,....

The eighth chapter of St. Matthew’s Gospel is full of our Lord’s miracles: no less than five are specially recorded. There is beautiful fitness in this. It was fitting that the greatest sermon ever preached should be immediately followed by mighty proofs that the preacher was the Son of God. Those who heard the Sermon on the Mount would be obliged to confess that as “none spake such words as this man,” so also no one did such works.

The eighth chapter of St. Matthew’s Gospel is full of our Lord’s miracles: no less than five are specially recorded. There is beautiful fitness in this. It was fitting that the greatest sermon ever preached should be immediately followed by mighty proofs that the preacher was the Son of God. Those who heard the Sermon on the Mount would be obliged to confess that as “none spake such words as this man,” so also no one did such works. The verses we have now read contain three great miracles: a leper is healed with a touch, a palsied person is made well by a word, a woman sick with a fever is restored in a moment to health and strength. On the face of these three miracles we may read three striking lessons. Let us examine them and lay them to heart. Let us learn for one thing how great is the power of our Lord Jesus Christ. Leprosy is the most fearful disease by which man’s body can be afflicted. He that has it is like one dead person while he lives; it is a complaint regarded by physicians as incurable (see 2 Kings 5:7 ). Yet Jesus says, “Be thou clean!” and immediately the leprosy was cleansed.” To heal a person of the palsy without even seeing him, by only speaking a word, is to do that which our minds cannot even conceive: yet Jesus commands, and at once it is done. To give a woman prostrate with a fever, not merely relief, but strength to do work in an instant, would baffle the skill of all the physicians on earth: yet Jesus “touched” Peter’s wife’s mother and “she arose and ministered unto them. These are the doings of one that is almighty. There is no escape from the conclusion. This was “the finger of God” ( Exodus 8:19 ). Behold here a broad foundation for the faith of a Christian.

WITHOUT any introduction, as we have just been reading Matthew's record of this notable miracle of our Lord, I shall come at once to the text and, first of all, work out the incident, itself, and then, secondly, make use of its lessons for our own practical purposes. There is much to be learned from this narrative for our guidance at the present time. I. First, then, let me WORK OUT THE INCIDENT, ITSELF. A centurion, the commander of the detachment of Roman forces then placed at Capernaum, had a servant exceedingly ill.

WITHOUT any introduction, as we have just been reading Matthew's record of this notable miracle of our Lord, I shall come at once to the text and, first of all, work out the incident, itself, and then, secondly, make use of its lessons for our own practical purposes. There is much to be learned from this narrative for our guidance at the present time. I. First, then, let me WORK OUT THE INCIDENT, ITSELF. A centurion, the commander of the detachment of Roman forces then placed at Capernaum, had a servant exceedingly ill. He was paralyzed, or palsied, but it was with that kind of paralysis which still leaves room for great pain. He was grievously tormented and yet palsied. This man of war was evidently a good master, thoughtful of his servants, and when he heard that the great Prophet, Jesus of Nazareth, had come to town, he made the best of his way to Him and be-seeched Him to heal his servant. The centurion did not ask Jesus to come down and heal him, but the Savior at once replied, "I will come and heal him." This was more than the centurion had asked—he had pleaded for the healing of his slave—but he had not expected the personal Presence of the glorious Master! You remember that on another occasion, a certain nobleman went to Jesus and beseeched him, saying, "Sir, come down before my child dies." Jesus did not go down to the nobleman's child, but He sent His powerful Word and healed him. In this case, it was a servant, not a child, who was suffering and, as if the Savior would pay the greater attention where the rank was lower, He showed the condescension of His spirit by saying in this instance, "I will come and heal him.

For I am a man under authority - That is, under the authority of others. This verse has given considerable embarrassment to commentators and critics. I believe the paraphrase given above to be the true meaning of the evangelist. To make this matter more plain, let it be observed, that the Roman foot was divided into three grand parts, Hastati, Principes, and Triarii. Each of these grand divisions was composed of thirty manipuli or companies; and every manipulus made two centuries or companies of one hundred men. Every manipulus had two centurions; but these were very far from being equal in rank and honor, though possessing the very same office. The Triarii and Principes were esteemed the most honorable, and had their centurions elected first; and these first elected centurions took precedency of the centurions of the Hastati, who were elected last. The centurion in the text was probably one of this last order; he was under the authority of either the Principes or Triarii, and had none under him but the hundred men whom he commanded, and who appear to have been in a state of the most loving subjection to him. The argument of the centurion seems to run thus. […]

I am a man ... - He had full confidence in the ability of Jesus to heal his servant, and requested him simply to give the command. This request he presented in a manner appropriate to a soldier. I am a man, says he, under authority. That is, I am subject to the commands of others, and know how to obey. I have also under me soldiers who are accustomed to obedience. I say to one, Go, and he goes; and to another, Come, and he comes. I am “prepared,” therefore, to believe that your commands will be obeyed.

Notice this, that there is one thing certain, there is no such thing as seeking without finding. He that seeketh findeth.

Soldiers have many faults, but they have one redeeming merit; they are never worshippers of force. Soldiers more than any other men are taught severely and systematically that might is not right. The fact is obvious. The might is in the hundred men who obey. …