Although the gospel of Matthew is traditionally thought to have been written by the apostle Matthew, a tax collector, there are no sources that point to a definite author of Matthew (Senior 7). Scholars have concluded that Matthew was likely written between AD 85 and 90, not long after the destruction of the temple in AD 70 and many generations after Jesus’ death (Senior 17). The gospel of Matthew is no longer considered to be an eye-witness account of Jesus’s life as it once was. It is more accurate to think of Matthew as a sort of ancient biography (Carter 49). Questions as to who exactly the author of Matthew was, as well as the circumstances in which it was written, are issues that have been debated by historians and theologians alike. Specifically, Matthew’s connection to Judaism has been the topic of many discussions (Senior 7). For example, no one knows for certain if the author of Matthew was a Jew or Gentile. Most scholars assume that he was a Jewish Christian. However, a few scholars have made the case that he may have been a Gentile who had extensive knowledge in Judaism (Senior 15, Feine and Kümmel 114). Either way, the stress between Jewish Christians and Jews is evident from the rabbinical texts of the period (Senior 7). Scholars have come to the conclusion that Matthew’s readers were most likely a community of both Jews and Gentiles living in Antioch of Syria (Senior 17, Carter 49).
Throughout the book it is clear that this gospel was written with Jews in mind. This is seen from the fact that the author of Matthew lists Abraham, the principle ancestor of the Jews, as the beginning figure in his full genealogy of Jesus (Hahn and Varughese 110). It is also apparent from the fact that the Hebrew expressions included in this gospel are left untranslated and the Jewish customs are left unexplained (Feine and Kümmel 112). Because of aspects like these, it is generally assumed that Matthew is specifically writing to a group Jews.
The author of Matthew used the writing of this gospel to give voice to concerns relating to the stress between the Jews who believed in Jesus and those who did not (Carter 49). Several of the themes found in this gospel show its connection to the Old Testament. We see the phrase “the law and the prophets” exclusively in this gospel, and also the repetition of phrases that include the words “you have heard that it was said…But I say to you…” (Hahn and Varughese 114). This pattern depicts Jesus as someone who teaches with authority. This authority allows him to interpret the Hebrew Scriptures in a decisive manner. Both of these phrases suggest a connection to the Old Testament (Hahn and Varughese 114). This connection is seen even more in the specific way that Jesus is portrayed as the fulfillment of the promises of God to the Jewish nation (Barclay 6). Because of this, Matthew is considered “the bridge” between the Old and New Testaments and is the reason why it was placed as the first book of the New Testament (Barclay 6). From the beginning of Matthew to the end Jesus is continually shown to be the fulfillment of the prophets’ prophesies (Barclay 8). Not only that, but Jesus is shown to be more than just a messiah to the Jewish nation; he is shown to be the savior to the entire world. In this way Jesus transcends Judaism and even the Law of Moses (Barclay 10).
Other themes are imbedded in Matthew’s gospel. These include the theme of righteousness, which is found specifically in the beatitudes (Hahn and Varughese 115). Another significant phrase, “weeping and gnashing of teeth,” describes the threat that sinners face at the final judgement (Hahn and Varughese 115-118). This phrase relates to another major theme in Matthew, namely Christ’s return, which is more broadly termed “the end of the age” (Hahn and Varughese 118). Another theme, which we will see in relation to our passage of interest, is one of evangelism and sharing the gospel with both the Gentiles and the Jews (Hendriksen 397).
When comparing Matthew to the other gospels we can see distinctions in what is emphasized. Compared to the gospel of Mark, Matthew emphasizes Jesus even more as a healer. Also, the idea that faith is an essential part of healing is emphasized (Feine and Kümmel 108). When comparing Matthew to Mark, we can see that Jesus, as well as the disciples, are altered to come across as less offensive and more idealistic (Feine and Kümmel 108). Jesus’ feelings are not referenced as much as they are in Mark’s gospel (Hahn and Varughese 110).
The gospel of Matthew is formed by two types of material, those of narratives and those of discourses. The narratives describe the events of Jesus’ life, beginning with his birth and ending with his resurrection. Matthew 8:5-13, the passage of which this exegetical paper is interested, describes a healing that Jesus performed during his years of public ministry. We see in chapter four of this gospel that Jesus begins his public ministry after his temptation in the wilderness. It states that Jesus travels to Galilee and settles near the sea in a village called Capernaum (4:12-13). It is here that we see Jesus finding the first disciples: Peter, Andrew, James, and John. In Matthew 4:23 Jesus’ ministry is summarized in three parts; he teaches, preaches and heals. The following chapter describes the Sermon on the Mount, in which we see examples of Jesus’ teaching. These teachings include The Beatitudes and a variety of discussions on topics such as relationships, prayer, fasting and true wealth as opposed to worldly wealth.
Our passage of interest is one of many miracles that are described in the next section of the gospel. These miracles make up the material of both the eighth and ninth chapter. Our narrative of healing is located between two discourses: he aforementioned Sermon on the Mount, and another discourse in which Jesus gives the twelve disciples authority over unclean spirits and instructs them to become missionaries.
One major theme we see in our passage is the theme of faith. Jesus states in verse 10 that the centurion of which this passage is primarily concerned, has more faith than anyone else in Israel. As discussed before, the gospel of Matthew emphasizes the connection between faith and healing. We can see this in multiple other healings throughout the gospel. On one such occasion, in which a woman is healed by touching Jesus’ garment, Jesus states that it was her faith that cured her (Matthew 9:20-22). This is similar to the time Jesus heals two blind men, saying “according to your faith let it be done to you” (New Revised Standard Version, Matt. 9:29). These healings of faith are contrasted by a number of other instances in which unbelief is brought to light. Jesus’ disciples are the persons found as unbelieving in two of these instances. When a storm disrupts the boat on which they are traveling, part of Jesus’ response to their entreaty for help is “you of little faith” (Matt. 8:26) This response is exactly the same when Peter cries out to him as he is trying to walk on the water (Matt. 13:31). Unbelief is further discussed when a boy fails to be healed by the disciples. In this instance Jesus describes the entire generation as “…faithless and perverse” (Matt. 17:17). The importance of faith is taken even further when, in Nazareth, Jesus does not perform many miracles due specifically to the faithlessness of the people there (Matt. 13:58). We can see, through this tour of the intersection of faith and healing, that our passage’s mention of faith is extremely significant. That Jesus would describe the centurion of having the greatest faith he had yet encountered in all of Israel is something of which to take note. We will see the many facets to the centurion’s faith as we move deeper into the passage.
At the beginning chapter eight it is indicated that Jesus was followed by a large crowd as he came down from the mountain on which he had just given his sermon (Matt. 8:1). Following this is the narrative in which Jesus is approached by a leper who asks and receives healing. Our passage of interest follows this preceding miracle story. This exact narrative can be found in the seventh chapter of Luke’s gospel as well. From these two descriptions of the healing, we know our setting is that of Capernaum, since it is indicated that Jesus had just re-entered the village before he is approached by the centurion.
Luke’s version differs from Matthew’s in that it is noted that the centurion is not physically present but is communicating by several Jewish elders. In R. C. H. Lenski’s Interpretation of St. Matthew’s Gospel he describes this discrepancy as an “abbreviation” (323). However, it is interesting to note that the centurion, a Gentile, is actually communicating through Jewish elders. The centurion was the leader of a group of men serving under Herod Antipas (323). We know from Luke’s version of this healing that the this centurion had built a synagog for the Jews (Luke 7:5). Lenski states that this centurion was most likely a proselyte (324). A proselyte was a term that referred to a Gentile who believed and worshipped God (Evans and Porter 835). As Craig Keener, author of A Commentary on the Gospel of Matthew noted, Gentiles were at most “peripheral to Jesus’ earthly ministry” (Keener 263). Jesus healed two Gentiles, of which the centurion’s servant was one. It is then understandable that this interaction between Jesus and the centurion was an example to which early Christians looked as they considered ministering to the Gentiles (Keener 263). It is significant to note that this Roman centurion would not have been popular with the Jewish audience to whom the author of Matthew was writing. At this time in the decade after 70 AD, Jews living in the areas around Syria and Palestine would have had a deep loathing for the soldiers serving Rome (Keener 265).
It is indicated that the centurion’s servant “was paralyzed, in terrible distress” (8:6). This paralysis is thought to be caused by something called poliomyelitis, an affliction found in many societies in those days (Wilkins 342). It is mentioned earlier, in Matthew 4:24, that “they brought to him all the sick, those who were afflicted with various diseases and pains, demoniacs, epileptics, and paralytics, and he cured them.” The centurion had probably heard that Jesus could heal paralytics and had then decided to approach him (Wilkins 342).
Until this point the person whom Jesus heals in this passage has been described as a servant, since “servant” is the word used in the Revised Standard Version of the Bible. However, Ulrich Luz points out in his commentary of the passage, it is not a servant who the centurion entreats Jesus to heal, but in fact his son (10). Luz’s interpretation is based on the fact that the same Greek word which is used here was also used in chapter 2 verse 16 and in the narrative in chapter 17 verses 14-21. In these two places this Greek word clearly means “child” and “son” respectively. The fact that the centurion’s servant may have really been his son is not something that is considered fact, since, in William Hendriksen’s Exposition of the Gospel According to Matthew he explicitly makes a point that it is a centurion’s servant who is healed (Hendriksen 394).
After the centurion ask Jesus for a healing, Jesus responds saying: “I will come and heal him.” Although this may not seem out of the ordinary considering that Jesus was willing to heal many sick individuals, it is very significant that Jesus told the centurion that he would personally come to his home and heal his servant. In the time and place of this passage, Jews were not supposed to enter a Gentile’s house (Luz 10). Here the “Levitical uncleanness of his house” is juxtaposed with the uncleanness of the leper which Jesus had just healed before meeting the centurion (Lenski 325). In Luke’s version of this healing, it is indicated that Jesus had started walking to the centurion’s house. Friends of the centurion met him on his way and brought him the following message from the centurion: “Lord, I am not worthy to have you come under my roof; but only speak the word, and my servant will be healed. ” (Matt. 8:8). As Francis Wright Beare writes in his commentary of the passage, when the centurion describes himself “unworthy” he is not necessarily considering his uncleanness. He is simply humbling himself and recognizing the “personal greatness of Jesus” (Beare 207). Lenski considers the fact that the centurion had sent Jewish elders to communicate with Jesus. The centurion was not expecting Jesus to actually to come to his house. His faith was great enough that he believed that Jesus had only to say a word and his servant would be healed (326).
In the next verse the centurion goes on to explain his own authority and how his soldiers obey his commands (Matt. 8:9). In Thomas Scheck’s translation of St. Jerome’s commentary of Matthew, he states that the centurion “wants to show that the Lord too can fulfill what he wants, not so much by coming in person, as by the ministries of angels” (100). The centurion
humbles himself while demonstrating his great faith in Jesus. The centurion’s faith amazes Jesus. As Beare points out in his commentary of the passage, this narrative, although a miracle story, is more about the centurion’s faith than the actual healing that Jesus performs (206). Jesus takes the time to consider the centurion’s faith, going as far as to say that the centurion’s demonstration of faith is greater than any which He has yet found in all of Israel. As previously discussed, faith is an important theme in Matthew’s gospel. Although there were several instances where Jesus admonitions lack of faith, there are also instances again and again where strong faith is demonstrated. Because of this, the fact that Jesus places the a Gentile’s above all the rest is remarkable.
In the last part of the passage Jesus prophesies, painting a disturbing picture for the future. He states that “many will come from east and west and sit at table with Abraham, Isaac, and Jacob in the kingdom of heaven” (Matthew 8:11). Here the “many” Jesus refers to are Gentiles. He indicates that they “will come from east and west,” meaning these Gentiles will come from everywhere in the world (Lenski 329). The image of a banquet is not exclusive to this passage, but one that is used repeatedly as a symbol for the “blessedness of the kingdom” (Lenski 329). This connection is used “both in Judaism and in many Hellenisitic mystery cults” (Beare 208). We can imagine this banquet as an “oriental feast” where the guests enjoy their meal while reclining (Lenski 329). The next verse goes on to describe the fate of “the heirs of the kingdom,” indicating that their fate will be one of darkness where “where there will be weeping and gnashing of teeth” (Matt. 8:12). As mentioned previously, this phrase is one which is prevalent in Matthew, specifically. It can also be found in Luke (Matt. 8:12, 13:42, 13:50, 22:13, 24:51, 25:30, Luke 13:28). This phrase describes pain and misery and is connected with hell (Luz 11). It is then evident that the “sons of the kingdom” here mentioned describe the Jews (Hendriksen 397). Lenski points out although the verse states that the heirs of the kingdom will be “thrown into the outer darkness,” it does not necessarily mean that they were ever in the kingdom (330). Instead, they “demanded entrance,” leading to the forfeiting of “their inheritance of the kingdom” and annulling “their birthright” despite the fact they are “Abraham’s seed” and thus “potential heirs” (Lenski 330). As stated in the passage, Abraham, Isaac and Jacob, the figures for whom God had made promises, will be guests at this feast (Hendriksen 397). Thus, the implication of Jesus’ prophesy is that there will be many Gentiles who will partake in the blessings of God while there will be Jews who will not. More concisely, his message is this: salvation is jot only for Jews, but for every nationality (Hendriksen 397). These words of Jesus are not necessarily one with the healing story, as we do not see it in Luke’s version of the narrative. It is likely that the author of Matthew made the decision to add it to the passage (Beare 208). It is clear, however, that this prophesy is fittingly placed, since the faith of a Gentile, one who will enjoy the figurative feast, has just been illustrated through the previously described narrative.
The passage is concluded after Jesus speaks directly to the centurion, saying “go; let it be done for you according to your faith” (Matt. 8:13). It is then indicated that the centurion’s servant was indeed healed just as the centurion had believed it would happen. This is not to say that the centurion’s faith is what made the healing happen or that we should take away the meaning that, as Lenski puts it, “the degree of our faith insures the gift we desire” (333). It is instead, as Wilkin’s states, “in response to his faith in Jesus as the One who can heal” (324). Strong faith can be wrong, and when it is, Jesus will not grant the expectations of “wrong faith” (Lenski 333). The centurion’s specific trust in Jesus, which “was in perfect accord with the realities inherent in Jesus,” is the basis for why Jesus did what he did (333). The centurion had a correct understanding of Jesus, and thus it corresponded with Jesus’ intentions in this scenario.
This passage is not merely a description of one of Jesus’ many miracles. To the early reader’s of this gospel, it demonstrated a Gentile’s faith while showing the power of God, explained the broad scope of salvation for everyone, and also served as an example to which they could look as they prepared to minister to the Gentiles. Overall, this passage fit into the gospel’s overarching themes of faith, “the end of the age,” evangelism, and the contrast between Gentile and Jew.
Although it has been many, many centuries since the gospel of Matthew was written, we can still learn from this passage. This passage showed its early reader that Gentiles who have faith will also be welcomed into God’s kingdom. Today, we can be reminded that salvation is for everyone, even those who have wronged us, or who we are prejudiced against.
As Christians,