Matthew 8:5–13: Healing the Centurion's Servant
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Matthew 8:5–13
Jesus response to the centurion's statements is notable. In the article, "The Centurion: Faith that Made Jesus Marvel," DesiringGod.com staff writer, Jon Bloom comments:
In both cases (the centurion and the Canaanite woman) Jesus does more than merely recognize the pretense of faith. The Greek words used to describe the quality/quantity of the faith in Matthew 8:10 and Matthew 15:28 are not the same, so I want to avoid saying that Jesus response was identical in both cases. Even so, I think it would be acceptable to say that he acknowledged that the faith demonstrated in both instances was exceptional. It is also true to note that both individuals are gentiles and both demonstrate great humility. The question could, therefore, reasonably be asked if it was at least in part that humility that Jesus was reacting to when he said of the centurion, "I have not found anyone in Israel with such great faith."
There is, of course, a strong theme of inclusion of non-Jews into God's kingdom in Matthew's Gospel. This is another observation that could be made about both the centurion and the woman (and, indeed, of the people of Nazareth in the inverse). Even so, I feel Keener's observation warrants serious contemplation. While the narrative very clearly contrasts the Jews with those people the Jews would have considered outsiders, that does not detract from the presence of in the two pericopes of both humility and noteworthy faith. We would, I think, be well advised to at least consider the possibility of a correlation between the two.
In light of that we might ask ourselves whether, when we come to God, we do so in humility, trusting in his character and his great love for us, or whether we come with a sense of entitlement because of our place in his kingdom. What does that attitude tell us about that part of our relationship with our Father that we call faith? All too often, faith is talked of as if it were a direct source of power3 and not as a descriptor of our relationship to the Father at all. Such a stance is, in my mind at least, representative neither of the kind of faith we see demonstrated in the narrative portions of the Bible nor of what the rest of Scripture teaches in regard to the form and function of faith.
A Side Note Regarding the Centurion's Servant
It seems popular right now to suggest the centurion's servant was his boy-lover. However, this suggestion does not stand up to scrutiny (see here for a full explanation).
FOOTNOTES
1. Unfortunately, I can't remember where he made this comment. It may have been in his book, Gift and Giver, or it might have been in one of his lectures on Matthew posted on Biblical eLearning.
2. This was no less of an insult in Jesus day than it is today. In fact, in certain contexts it was considerably more offensive than now. For example, "dog" was a common term for a male prostitute who serviced other men. Obviously, that connotation was outside of the scope of what Jesus is saying here, but I mention it to highlight the tenancy we have to cleanse the Biblical text of offensive terms, especially when they come out of Jesus' mouth.
3. This is certainly true of the Word of Faith teachings put forth by Kenneth Hagin. His questionable translation of Mark 11:22 (here) and his stretching of that to imply that the verse refers not only the kind of faith that comes from God but actually the very power God himself used to create the universe results in a form of Christianity that might be accused of being practical atheism. It is no longer God who heals (which would make nonsense of Peter's prayer in Acts 4:30). So, while it is true that Jesus commanded his disciples to heal the sick, we should also note that he gave the power and authority to do so. Yes, it is reasonable to conclude that the directive to heal the sick is also incumbent upon us, but that does not mean we can do it without the Lords' empowerment.
Matthew 8:5–13
Jesus response to the centurion's statements is notable. In the article, "The Centurion: Faith that Made Jesus Marvel," DesiringGod.com staff writer, Jon Bloom comments:
-
Both Luke (Luke 7:9) and Matthew (Matthew 8:10) use the Greek word thaumazo (thou-mad'-zo) which we translate "marveled" or "amazed" to describe Jesus' response to the centurion's faith. The only time this word is used to describe Jesus' response to others' faith is in Mark 6:6, when he marvels at the lack of faith in the people of Nazareth, where he grew up.
In both cases (the centurion and the Canaanite woman) Jesus does more than merely recognize the pretense of faith. The Greek words used to describe the quality/quantity of the faith in Matthew 8:10 and Matthew 15:28 are not the same, so I want to avoid saying that Jesus response was identical in both cases. Even so, I think it would be acceptable to say that he acknowledged that the faith demonstrated in both instances was exceptional. It is also true to note that both individuals are gentiles and both demonstrate great humility. The question could, therefore, reasonably be asked if it was at least in part that humility that Jesus was reacting to when he said of the centurion, "I have not found anyone in Israel with such great faith."
There is, of course, a strong theme of inclusion of non-Jews into God's kingdom in Matthew's Gospel. This is another observation that could be made about both the centurion and the woman (and, indeed, of the people of Nazareth in the inverse). Even so, I feel Keener's observation warrants serious contemplation. While the narrative very clearly contrasts the Jews with those people the Jews would have considered outsiders, that does not detract from the presence of in the two pericopes of both humility and noteworthy faith. We would, I think, be well advised to at least consider the possibility of a correlation between the two.
In light of that we might ask ourselves whether, when we come to God, we do so in humility, trusting in his character and his great love for us, or whether we come with a sense of entitlement because of our place in his kingdom. What does that attitude tell us about that part of our relationship with our Father that we call faith? All too often, faith is talked of as if it were a direct source of power3 and not as a descriptor of our relationship to the Father at all. Such a stance is, in my mind at least, representative neither of the kind of faith we see demonstrated in the narrative portions of the Bible nor of what the rest of Scripture teaches in regard to the form and function of faith.
A Side Note Regarding the Centurion's Servant
It seems popular right now to suggest the centurion's servant was his boy-lover. However, this suggestion does not stand up to scrutiny (see here for a full explanation).
FOOTNOTES
1. Unfortunately, I can't remember where he made this comment. It may have been in his book, Gift and Giver, or it might have been in one of his lectures on Matthew posted on Biblical eLearning.
2. This was no less of an insult in Jesus day than it is today. In fact, in certain contexts it was considerably more offensive than now. For example, "dog" was a common term for a male prostitute who serviced other men. Obviously, that connotation was outside of the scope of what Jesus is saying here, but I mention it to highlight the tenancy we have to cleanse the Biblical text of offensive terms, especially when they come out of Jesus' mouth.
3. This is certainly true of the Word of Faith teachings put forth by Kenneth Hagin. His questionable translation of Mark 11:22 (here) and his stretching of that to imply that the verse refers not only the kind of faith that comes from God but actually the very power God himself used to create the universe results in a form of Christianity that might be accused of being practical atheism. It is no longer God who heals (which would make nonsense of Peter's prayer in Acts 4:30). So, while it is true that Jesus commanded his disciples to heal the sick, we should also note that he gave the power and authority to do so. Yes, it is reasonable to conclude that the directive to heal the sick is also incumbent upon us, but that does not mean we can do it without the Lords' empowerment.
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