The Roman Centurion

Here's my 2nd crack at this one. Got some good feedback on the first draft from "the Prof" and was given clearance to increase the length from 1 page to 2. Shazam.

INTERPRETATION of MATTHEW 8: 5-13

Matthew wrote of the centurion’s faith in Matthew 8: 5-13 in exhortation to his Jewish readers that their salvation was not granted on the basis of their hereditary Israelite lineage, nor by extrapolation their legalistic efforts to adhere to Old Testament law. Key evidence of this is found in verses 11 and 12, wherein Jesus said: “I say to you that many will come from the east and the west and will take their places at the feast with Abraham, Isaac and Jacob in the Kingdom of Heaven. But the subjects of the Kingdom will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth.”

The foundation for Matthew’s argument was laid through opposing, yet parallel contexts, the first of which involved Jewish history. Through covenants established by God with their Israelite forefathers Abraham (Gen 12: 2-3) and David (2 Sam 7: 9-16), the Jews were given laws that they as “subjects of the Kingdom” were to follow to remain faithful to the relationship. However, Matthew recorded in his book at least ten instances wherein Jewish descendants in Jesus’ day misunderstood the means by which their relationship with God was forged, denied their total depravity and egregiously overvalued their righteous religious acts (9: 3, 12: 2, 12: 24, 15: 2, 16: 1, 19: 3, 21: 23, 22: 15, 22: 23, 22: 34). Although none of these particular sins contributed directly to Jesus’ arrest, trial and crucifixion as later ones did, each demonstrated the Jews’ unwillingness to recognize Him as the prophesied Messiah, the sole source of eternal life and the fulfillment of the very law they claimed to hold in such high regard (5: 17).

The other important contextual consideration involved the social climate of Rome. At the time of Jesus’ birth and approaching His death, Roman leaders and those aligned with them were among the worst offenders in Jesus’ persecution. Matthew 2: 16 documents the attempted murder of the newborn Jesus at the hands of King Herod, a pawn of the Roman government. 33 years later, Roman officials teamed with Caiaphas, the Jewish high priest, as well as various chief priests and elders in plotting and executing Jesus’ arrest (26: 4) and subsequent trial (26: 57). Finally, it was Roman governor Pontius Pilate that delivered Jesus to be crucified (27: 26) and soldiers from the Roman Army that stripped, mocked and beat Jesus en route to performing His crucifixion (27: 27-31).

It is through these lenses Matthew’s intent becomes clear. First, it was despite this intense cultural climate the Roman centurion, who by nature of his veteran rank was both highly regarded and well compensated, boldly came to Jesus in search of his servant’s healing (v. 6). Here, Matthew contrasted the centurion’s selfless and loving risk on behalf of his servant against the prideful predisposition of those in his Jewish audience to protect their own image at cost to their relationship with the Lord. Second, as Matthew specified, the centurion came to Jesus, not vice-versa, and did so as a Gentile nonetheless, not a member of God’s “chosen” people Israel. Salvation, Matthew emphasized, is for all who believe, “from the east and from the west,” not solely those born into a select genetic lineage. Finally, the centurion’s humble and desperate response to Jesus is juxtaposed with the ego and self-righteousness of Matthew’s Jewish readers: “Lord, I do not deserve to have you come under my roof. But just say the word, and my servant will be healed (v. 8)."

In context, Matthew’s writing revealed why Jesus publicly magnified and celebrated the centurion’s faith: “When Jesus heard this, He was amazed and said to those following Him, ‘Truly I tell you, I have not found anyone in Israel with such great faith (v. 10).’” Matthew drew for his readers in this narrative the essential distinction between authentic faith and ritualistic morality. He reminded the Jews that God saves His people on the basis of His love, grace and mercy, not as a result of their supposed adherence to spiritual guidelines or religious tradition. Through his writing, Matthew defines for his audience authentic faith as radical, self-denying and others-centered reliance on Him. More importantly, he communicates that those with true faith in Jesus Christ will “take their places at the feast with Abraham, Isaac and Jacob in the Kingdom of Heaven,” whereas the same cannot be said for those whose faith is impure. To those Jesus will say: “Depart from me, I never knew you. Evildoers! (7: 23)”