I want to begin our message this morning with a sermon illustration: “It is said that Napoleon [Bonaparte], while looking at some papers, let slip the bridle of his horse, which reared [back] so that the emperor was in danger. A corporal . . . leaped forward and caught the bridle, bringing the horse under control. Napoleon saluted the corporal and said, ‘Thank you, Captain.’ ‘Of what company [am I a Captain], Sire?’ asked the corporal. ‘Of my guards,’ replied Napoleon. [And so], the young corporal picked up his musket, hurled it aside and walked across the field toward the emperor’s staff, tearing off his corporal’s stripes as he went. When he took his place among the officers, they asked him what he was doing. He replied that he was a Captain of the guards. ‘By whose order?’ queried one of them. ‘The emperor’s orders,’ he replied.”(1)
“[This] incident may have never taken place, but the truth involved is supreme. God is ready to do a great deal for you [and I], if [we] are ready to take Him at His word. A man of less faith might have picked up his musket, stepped back into the ranks and boasted for the rest of his life that Napoleon had called him ‘Captain.’ This describes the difference between the Christian of ‘little faith’ who has a head knowledge of the position and titles by which the Lord . . . has given each believer in Christ; and the Christian of ‘applied faith,’ who takes God at His word and enters into the blessing.”(2) This morning, we are going to look at another soldier; one who had enough faith to take Jesus at His word and receive an answer to His request.
It Takes Faith to Receive God’s Help (vv. 5-9)
5 Now when Jesus had entered Capernaum, a centurion came to Him, pleading with Him, 6 saying, “Lord, my servant is lying at home paralyzed, dreadfully tormented.” 7 And Jesus said to him, “I will come and heal him.” 8 The centurion answered and said, “Lord, I am not worthy that You should come under my roof. But only speak a word, and my servant will be healed. 9 For I also am a man under authority, having soldiers under me. And I say to this one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.”
Beginning in verse 5, we are introduced to a centurion who approached Jesus asking for His help. “The centurions were the backbone of the Roman army. In a Roman legion there were 6,000 men. The legion was divided into sixty centuries, each containing 100 men, and in command of each century there was a centurion.”(3) Easton’s Bible Dictionary says, “The centurions were chosen by merit, and so were men remarkable not so much for their daring courage as for their deliberation, constancy, and strength of mind.”(4) I need to pause for a moment and point out that, like the centurion, Jesus wants us to be constant and unwavering in our faith. We read in Hebrews 10:23, “Let us hold fast the confession of our hope without wavering, for He who promised is faithful.”
Polybius was a Greek historian of the middle Hellenistic period, born around 198 B.C. He described what a centurion should be: “Men who can command, steady in action, and reliable. They ought not to be over-anxious to rush into the fight, but when hard-pressed, they must be ready to hold their ground, and die at their posts.”(5) In James 1:6-7, we read about the man lacking faith, how he is double-minded and unstable; to which James said we need to allowance patience to have its perfect work in our life (James 1:2-5). The word that he used for “patience” (hypomone) was a military term, referring to a detail of the finest troops who would hold their position and not surrender any ground.(6) The centurions were the finest men in the Roman army, and they provide us an example of the tenacity of faith that we should have as Christian soldiers.
The help that the centurion requested was for his servant to be healed of paralysis. The word used for servant (pais) here (v. 6) refers to a child acting as an attendant; such as an assistant to a king. Or, in this case, an assistant to the centurion. The word refers to both male and female servants.(7) What we pick up on, is that this child was very dear to him. “The centurion [in this passage] did not act as many masters do when their servants are afflicted. [Many would] have [had] them immediately removed to an infirmary, [or] to a workhouse; or sent home to friends or relatives, who probably either care[d] nothing for them, or [were] unable to afford them any of the comforts of life.”(8)
This centurion fought for the health and life of his servant! What we observe here is that this centurion, or the master, had great love for his servant. Commentator William Barclay states, “It is quite clear that this centurion was an extraordinary man, for he loved his [servant]. It may well be that it was this totally unusual gentleness and love which moved Jesus so much when this centurion first came to Him.”(9)
The example of the centurion’s love and care reminds us of our relationship with God. You see, the Lord is our master and we are His servants. In Romans 1:1, the apostle Paul called himself a bondservant (Romans 1:1), which comes from the Greek word doulos, meaning slave. He also used the word doulos in Romans 6:22, saying this: “But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life.” So, we are considered as servants of God just as Paul was; and like this centurion, but on a much greater level, the Lord demonstrates His love and compassion towards us. He wants only the best for us! The greatest example of God’s love was when He gave His only begotten Son to die on the cross for our sins, so we could be forgiven of our sins and receive eternal life (John 3:16).
In verse 7, when Jesus replied to the centurion and stated, “I will come and heal him,” the Greek word that He used for “heal” is therapeuso, from which we get our English word “therapeutic.” This word means first to serve and give medical attention; and then, to nurse and restore back to health.(10) But the centurion asked Jesus for more than just first-aid and palliative care. In verse 8, the word that the centurion used for healing was iathesetai,(11) which means to cure, heal, and to make completely whole. It also means to make free from sin and to bring about one’s salvation.(12)
So, let me ask you a question. When we pray for someone’s healing, do we believe that Jesus can completely restore that person’s health, or do we feel that He will only aid in their recovery; that He is just one component in addition to modern medical treatment? When we get to verse 13, we discover that the healing Jesus provided was indeed iathesetai healing;(13) complete and total restoration.
Paul said that “God has dealt to each one a measure of faith” (Romans 12:3); and Jesus said that if we have the faith of a mustard seed, we can tell a mountain to move, and it will move (Matthew 17:20)! So, what if we had the faith of just a molecule? Do you think we could see a healing miracle? Like the centurion, we need to be asking in faith for people’s total and complete restoration for both physical and spiritual healing.
In verse 8, notice how the centurion said, “Lord, I am not worthy that You should come under my roof.” This centurion was a Gentile officer in the Roman army. “It went against Jewish regulations for a Jew to enter a Gentile home. Yet, Jesus immediately offered to go to the centurion’s home and heal [his servant]. Knowing about the Jewish law, the centurion declared that he was unworthy to have Jesus under his roof.”(14) When we approach the Lord with any request, then like the centurion, we need to acknowledge that we do not deserve the grace of our Lord. He is not some genie in a bottle whom we can command at will. We must humbly come before Him, acknowledging Him as Lord; the one who is righteous and holy; but as Lord, the one who is able to act.
Also, let us not overlook the fact that the order of this account in Matthew, being immediately after that of the leper, serves to illustrate Jesus’ compassion and acceptance of those deemed as unclean. Commentator Frank Stagg says that “Jesus had touched a leper, an ‘unclean’ Jew, and He had offered to enter the house of an ‘unclean’ Gentile.”(15) So, let me ask you: How do we react when someone comes to us for help or when we see someone in need? Have we drawn lines that we feel too uncomfortable in crossing; or has our society or culture established such lines? Jesus healed people by drawing close enough to them to touch their lives – their dirty, sinful lives I might add – and there are probably some lines that we need to be crossing to meet people where they are.
In verse 9, the centurion mentioned that he “also” was a man under authority. Let us not overlook that word “also.” Commentator Warren Wiersbe says, “It would seem that everything about this man would prevent him from coming to Jesus. He was a professional soldier, and Jesus was a Man of peace. He was a Gentile, and Jesus was a Jew. But this soldier had one thing working for him: he was a man of great faith. This centurion understood that Jesus, like himself, was under authority. All Christ had to do was speak the word and the disease would obey Him the way a soldier obeyed his officer.”(16)
I will add that Jesus was not only “under” authority, but as God incarnate, He was “THE AUTHORITY.” Commentator Adam Clarke says the thought of the centurion might have been, “Since You have all things under Your command, and are under no one else’s control, You can accomplish whatever You will” (paraphrase of Clarke).(17) In Matthew 26:53, Jesus said, “Do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels?” The centurion was in command of 100 solders, yet Jesus was in command of legions. A legion is a Roman regiment consisting of 6,100 foot-soldiers and 726 horsemen, for a total of 2,826 men.(18) Twelve times that amount would be 33,912 men. But these were not mere men in Jesus’ charge; they were angels! I am sure this number is only figurative, as Jesus is in charge of all the hosts of heaven!
Now, you might look at the centurion as a “leader” and as “a man in charge,” as he was unafraid to hand out marching orders to others. But he was also a servant. He carried out orders from a higher authority, because he was a servant to that authority. In fact, his confidence to hand out marching orders came from his trust in the higher authority. He was simply following orders himself and doing as he was told; and he did so without wavering. Such is the substance of faith. Hebrews 11:1 says, “Now faith is the substance of things hoped for, the evidence of things not seen.” We too must realize that we are servants to a HIGHER AUTHORTY, and we should strive to carry out our marching orders in faith. Those who are under authority have the right to exercise authority; but those who refuse to be under authority shall have no power at all.
It Takes Faith to Enter the Kingdom (vv. 10-13)
10 When Jesus heard it, He marveled, and said to those who followed, “Assuredly, I say to you, I have not found such great faith, not even in Israel! 11 And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. 12 But the sons of the kingdom will be cast out into outer darkness. There will be weeping and gnashing of teeth.” 13 Then Jesus said to the centurion, “Go your way; and as you have believed, so let it be done for you.” And his servant was healed that same hour.
When Jesus heard the faith-filled words of the centurion, He then looked to all the others who were gathered around listening to this interaction, and said, “I have not found such great faith, not even in Israel!” (v. 10). Bam! That had to sting! Jesus then said in verse 11, “Many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven.” The Greek word for “east” that Jesus used was anatole, which means, “the rising of the sun.”(19) The word for “west” that He used was dysme, which means, “the setting of the sun.”(20) So, when Jesus mentioned the “east and west,” He was referring to the Gentile nations; or, those other than Israel. This had to feel like a “slap in the face” to those who believed they would automatically be part of the kingdom simply for being a Jew!
When Jesus said that many will come and sit down with Abraham, Isaac and Jacob, He “used a famous and a vivid Jewish picture. The Jews believed that when the Messiah came there would be a great banquet at which all the Jews would sit down to feast . . . but it never for a moment crossed their minds that any Gentile would ever sit down at it.”(21) Jesus referred to this meal in His parables as the “wedding banquet.” “The Jew had to learn that the passport to God’s presence is not membership of any nation; it is faith.”(22) We read in Romans 1:16-17 that the gospel is “for the Jew first and also for the Greek” and that “the just shall live by faith.” Those who are justified before God receive salvation by faith; faith in Jesus Christ alone; not by birthright or works.
In verse 12, Jesus spoke of the Jews as being sons. “A son is an heir; therefore, the son of the kingdom is the [person] who is to inherit the kingdom . . . but [many of the] Jews are to lose their inheritance.”(23) But not just that; they “will be cast out into outer darkness” where “there will be weeping and gnashing of teeth.” The Greek word here for “darkness” (skotos) is literally just that; darkness, or the darkness of night.(24) Commentator Adam Clarke says this word describes a nuptial festival or “wedding feast.” These feasts took place at night. He says that “at those suppers, the house of reception was filled with lights [such as torches, lamps, and candles]. So, they who were admitted to the banquet had the benefit of the light; but they who were shut out were in darkness, called here ‘outer darkness,’ i.e. the darkness on the outside of the house in which the guests were.”(25)
Now, in addition to having a literal meaning, the word “darkness” (skotos) is used metaphorically and it refers to “ignorance respecting divine things and human duties, and the accompanying ungodliness and immorality, together with their consequent misery in hell.”(26) The phrase “weeping and gnashing of teeth” is best understood in the New Testament as a description of hell, the place of torment reserved for those refusing to profess faith in Christ. Clarke noted how darkness represents being shut out from the light of the wedding banquet. The main takeaway here is that darkness equals separation from the light; or rather, separation from the presence of Almighty God – a separation that lasts for all eternity. Isaiah 59:2 says, “Your iniquities have separated you from your God; and your sins have hidden His face from you, so that He will not hear,” and Romans 3:23 says, “For all have sinned and fall short of the glory of God.”
Over in Matthew chapter 25:30, Jesus used this same imagery of “outer darkness” where “there will be weeping and gnashing of teeth,” and He went on to explain exactly what it means, beginning in verse 31. Jesus said, “When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats. And He will set the sheep on His right hand, but the goats on the left. Then the King will say to those on His right hand, ‘Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world’ . . . Then He will also say to those on the left hand, ‘Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels’ . . . And these will go away into everlasting punishment, but the righteous into eternal life” (Matthew 25:31-34, 41, 46).
In verse 13, we read that Jesus said to the centurion, “Go your way; and as you have believed, so let it be done for you.” The result? “His servant was healed that same hour” (v. 13). His servant received iathesetai healing,(27) the type in which he was completely cured and made whole; the type that also frees from sin and brings about salvation.(28) Whether you are praying for physical healing or the salvation of your soul, if you will believe and have faith that God can do it, you will be healed. Romans 10:9 says, “If you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved.” Confess that Jesus is Lord, and put your belief into action, acknowledging in your heart who Jesus is and what He did to save us, and salvation will be yours. “As you have believed, so let it be done for you” (v. 13).
Time of Reflection
In John 3:16-18, we read, “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.” The word “believe” is used four times here, as faith essential for salvation. To believe or not to believe. Which will you choose? One leads to healing and life; and the other to death. If you choose to confess your faith in Jesus as Savior and Lord, your spiritual healing will be immediate and eternal!
NOTES
(1) Donald Barnhouse, Timeless Illustrations for Preaching and Teaching (Peabody, MA: Hendrickson, 2004), pp. 71-72.
(2) Ibid., p. 72.
(3) William Barclay, “The Gospel of Matthew,” The Daily Study Bible, vol. 1 (Philadelphia: Westminster Press, 1958), p. 306.
(4) M.G. Easton, Easton’s Bible Dictionary (Bronson, MI: PowerBible CD, 2007).
(5) Barclay, p. 306.
(6) Gerald L. Stevens, “Patience in James,” Biblical Illustrator, vol. 29, No. 4 (2003), p. 54.
(7) Blue Letter Bible: https://www.blueletterbible.org/lexicon/g3816/kjv/tr/0-1/ (Accessed July 22, 2024).
(8) Adam Clarke, “Matthew to the Acts,” Clarke’s Commentary, vol. 5 (Nashville: Abingdon Press), p. 101.
(9) Barclay, p. 308.
(10) A.T. Robertson, Word Pictures in the New Testament, vol. 1 (Grand Rapids: Baker, 1930), p. 64.
(11) Ibid., p. 64.
(12) Blue Letter Bible: https://www.blueletterbible.org/lexicon/g2390/kjv/tr/0-1/ (Accessed July 22, 2024).
(13) Jesus provided iathe healing, to be more precise.
(14) Clair M. Crissey, “Matthew,” Layman’s Bible Book Commentary, vol. 15 (Nashville: Broadman, 1950), p. 50.
(15) Frank Stagg, “Matthew,” The Broadman Bible Commentary (Nashville: Broadman, 1969), pp. 124-125.
(16) Warren Wiersbe, “The Complete New Testament in One Volume,” The Wiersbe Bible Commentary (Colorado Springs, CO: David C. Cook, 2007), p. 28.
(17) Clarke, p. 101.
(18) Blue Letter Bible: https://www.blueletterbible.org/lexicon/g3003/kjv/tr/0-1/ (Accessed August 2, 2024).
(19) Blue Letter Bible: https://www.blueletterbible.org/lexicon/g395/kjv/tr/0-1/ (Accessed August 2, 2024).
(20) Blue Letter Bible: https://www.blueletterbible.org/lexicon/g1424/kjv/tr/0-1/ (Accessed August 2, 2024).
(21) Barclay, p. 309.
(22) Ibid., p. 310.
(23) Ibid., p. 309.
(24) Blue Letter Bible: https://www.blueletterbible.org/lexicon/g4655/kjv/tr/0-1/ (Accessed August 2, 2024).
(25) Clarke, p. 102.
(26) Blue Letter Bible: https://www.blueletterbible.org/lexicon/g4655/kjv/tr/0-1/ (Accessed August 2, 2024).
(27) Robertson, p. 64.
(28) Blue Letter Bible: https://www.blueletterbible.org/lexicon/g2390/kjv/tr/0-1/ (Accessed July 22, 2024).
