Lecture 2 — Healing of the centurion’s servant

^8:5^ And when he had entered into Capernaum, there came to him a centurion, beseeching him, [n. 691]

^8:6^ and saying, Lord, my servant lies at home sick of the palsy, and is grieviously tormented. [n. 695]

^8:7^ And Jesus said to him: I will come and heal him. [n. 696]

^8:8^ And the centurion making answer, said: Lord, I am not worthy that you should enter under my roof: but only say the word, and my servant will be healed. [n. 697]

^8:9^ For I also am a man subject to authority, having under me soldiers; and I say to this, go, and he goes, and to another, come, and he comes, and to my servant, do this, and he does it. [n. 700]

^8:10^ And Jesus hearing this, marveled; and said to them who followed him: amen I say to you, I have not found such great faith in Israel. [n. 702]

^8:11^ And I say to you that many will come from the east and the west, and will sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven: [n. 704]

^8:12^ But the children of the kingdom will be cast out into the exterior darkness: there will be weeping and gnashing of teeth. [n. 705]

^8:13^ And Jesus said to the centurion: go, and as you have believed, so be it done to you. And the servant was healed at the same hour. [n. 707]

691. And when he had entered into Capernaum. Here the power of Christ while absent is shown. And

first, the piety of the centurion with faith is indicated;

second, the humility, at and the centurion making answer.

Concerning the first, two things:

first, the centurion’s piety is indicated;

second, Christ’s kindness.

And concerning the first, three things:

first, the place is set down;

second, the petition is described, at Lord, my servant lies at home sick of the palsy;

third, the response is set down, at and Jesus said to him.

692. First, the place, when he had entered into Capernaum, which is interpreted, ‘village of fatness’, that is, the village of the gentiles, since it overflowed with the fatness of devotion. Let my soul be filled as with marrow and fat (Ps 62:6).

693. There came to him a centurion.

But here one can ask a question, because Luke sets down that he sent priests (Luke 7:3).

Augustine says that he did not come personally, but the fact that it says he came is referred to his intention, because he by whose authority a thing comes about does that thing. Chrysostom explains it in another way, for he says that this man had been set up over one hundred men, and so he was in command. Hence the Jews, wishing to flatter him so as to have his good will, said to him, Lord, we will go, and we will plead for you. Then, to satisfy them, he permitted them to go; but afterwards he himself followed them.

694. This miracle differs from the first in three ways. For the first was done for a Jew, the second for a gentile; by which one is given to understand that Christ came not only for the Jews, but for the gentiles.

Likewise in the first, the Jew himself approached Christ, but not this man. And this is because the Lord has mercy on some through their own devotion, and on some through the intercession of others.

Likewise, by the centurion can be understood an angel in command there for the salvation of the gentiles, or the first-fruits of the gentiles. Similarly, the man in whom uncleaness rested was a leper; but paralytics are those who cannot move their members. Lepers are intemperate, and paralytics are incontinent. And those who sin out of weakness are paralytics; those who sin out of a fixed malice are lepers. By the centurion can be understood the mind. And be renewed in the spirit of your mind (Eph 4:23).

695. And he says, Lord, my servant. And the centurion’s kindness is shown by the fact that he pleaded in this way for his servant. Hence he does what is said, if you have a faithful servant, let him be to you as your own soul (Sir 33:31). And that servant names the lower part of the soul.

He says then that he lies at home sick of the palsy, and is grieviously tormented; and he speaks with emotion, because when someone loves someone, he considers a slight sickness very great. Therefore the lower part of the soul lies down when it cannot raise itself; for the flesh lusts against the spirit (Gal 5:17). And is grieviously tormented. Who are glad when they have done evil, and rejoice in most wicked things (Prov 2:14). But these men are tormented, because since they sin out of weakness, they sorrow when they fall. And in this way they are tormented by sorrow.

696. And Jesus said to him: I will come and heal him; i.e., I will not speak. Hence notice that no one would dare to ask as much as the Lord gives. He says, I will come and heal him, because Christ’s presence is the cause of salvation.

But one should notice that he did not wish to go to a ruler’s child, but he went to a servant; which would be against many, who will only visit the great, contrary to, make yourself affable to the congregation of the poor (Sir 4:7).

697. There follows and the centurion making answer. The centurion’s kindness with faith had been set down; now his humility with faith is touched upon.

First, then, the humility and faith are set down;

second, Christ’s kindness, at and Jesus hearing this, marveled.

Concerning the first, he does three things:

first, he confesses his own unworthiness, at but only say the word;

second, Christ’s power;

then he brings in a likeness, at for I also am a man subject to authority.

698. The Lord shows himself to be kind. But because this man was a gentile, he considered himself unworthy, saying, Lord, I am not worthy. So also Peter said, depart from me, for I am a sinful man, O Lord (Luke 5:8). And Augustine says that, by confessing himself unworthy, he rendered himself worthy. And just as this man says, so ought we to say: I am not worthy that you should enter into my body.

699. Then he touches upon the faith of the centurion confessing the power of Christ: but only say the word, and my servant will be healed. Because, as is had, for it was neither herb, nor mollifying plaster that healed them, but your word, O Lord (Wis 16:12). And, he sent his word, and healed them (Ps 106:20).

700. Then he brings in a likeness and he argues from the lesser. And he describes first the order; second, the power, and he says, for I also am a man subject to authority.

And order is touched upon, because some are superiors such that they have none above them; some are superiors such that they they have one above them; indeed, some are inferiors such that they have none below them. So some are in the middle, and this man was one of those, because he was under the tribune, but had soldiers under himself. For he had certain men under him of whom he was the governor, and these were soldiers. Hence he says, and I say to this, go, and he goes, and to another, come, and he comes; in which obedience is commended to us. Obey your prelates, and be subject to them (Heb 13:17). Likewise he had other servants to whom he supplied food. Fodder, and a wand, and a burden are for an ass: bread, and correction, and work for a slave (Sir 33:25). And to my servant, do this, and he does it. Hence he wishes to argue from the lesser, for if I who am established in power can do these things, how much more can the Lord of lords.

701. But one should see that rational creatures are free, and are like soldiers; is there any numbering of his soldiers? (Job 25:3). And therefore he is called the Lord of hosts. But the irrational creature has a servile subjection, because it does not have the faculty of free judgment. Therefore he wishes to say: because nature obeys you speak to nature; and it obeys you, because your word is full of judgment.

One should see that these two dominions are found in the soul. For the soul is in command of the body, but reason is in command of the irrascible and concupisciple parts. The first is a dominating power, because the body moves at the soul’s command; the second stands over the others by a certain imperative power, and dominating, or kingly power: hence they have something of their own motion. And these are, as it were, soldiers; from whence are wars and contentions among you? Are they not from here, from your concupiscences, which war in your members? (Jas 4:1). I beseech you . . . to refrain yourselves from carnal desires which war against the soul (1 Pet 2:11).

Therefore we should say, go, i.e., to evil habits; and come, namely to good habits, and to my servant, do this. Hence we should devote our bodies to work that as you have yielded your members to serve uncleanness and iniquity, unto iniquity; so now yield your members to serve justice, unto sanctification (Rom 6:19).

702. And Jesus hearing this, marveled. Here Christ’s kindness is touched upon.

But why does it say that Jesus marveled? For astonishment does not arise in God, since it arises out of an ignorance of the cause, which cannot be in God. There is also the apprehension of the greatness of an effect, which arises from the imagination and phantasm of some great effect, and in this way it can arise even in Christ. Hence Jesus . . . marveled, i.e., considered it great, and he pointed this out to the crowds which followed him.

703. And he commended him, hence he said to those following him, amen I say to you, I have not found such great faith in Israel.

But why is this? Was there not greater faith in Abraham, Isaac, and Jacob? Indeed, one should say so; but what he says here is understood as about that time.

But then there is a question about the apostles, and Martha and Mary. And one should say that this man was of greater faith, because he had seen nothing preparatory, as they had who had seen the miracles. And Peter came at the call of Andrew, Andrew at the call of John. And there was something of doubt in the words of Martha, because she said, Lord, if you had been here, my brother would not have died (John 11:21); as though he could not work while absent. But there was no doubt in this man’s words.

Chrysostom explains it in another way. For sometimes great and small are not said absolutely, but in comparison, just as the same number of people are called many in a house, but few in a theatre. Hence, I have not found such great faith in Israel, namely by comparison with this gentile. The stranger who lives with you in the land, will rise up over you (Deut 28:43).

704. And I say to you. Taking this occasion, he makes a comparison of the Jews and the gentiles; and first, concerning the calling of the gentiles; second, concerning the rejection of the Jews.

I say to you that many will come from the east and the west. And this is said in comparison, because **many are called, but few chosen **(Matt 20:16). From the east and the west, such that by this the whole world is understood. Or, from the east, in the time of prosperity, and the west, in the time of affliction. Or, from the east, in the time of youth, and from the west, in the time of old age. And will sit down. This lying down is a wealth of spiritual things, namely in contemplation. And I dispose to you . . . a kingdom; that you may eat and drink at my table, in my kingdom (Luke 22:29). And, behold my servants will eat, and you will be hungry: behold my servants will drink, and you will be thirsty (Isa 65:13).

But why with Abraham, Isaac, and Jacob? Because the gentiles are justifed by faith, just as the Jews (Rom 4:12; Gen 12). Also because in your seed will all the nations of the earth be blessed (Gen 22:18). Therefore these will sit with their fathers.

705. There follows but the children of the kingdom will be cast out into the exterior darkness. Here he shows the rejection of the Jews, and describes the punishment of the damned, because they will lose good things, and meet with bad.

And he says, the children of the kingdom, because God reigned in them; in Judea God is known: his name is great in Israel (Ps 75:2). Also, they had served the figures of the law. Likewise, the promise was made to them (Rom 4:13).

706. Will be cast out into the exterior darkness. And this is the punishment of the damned. Next, he enumerates the evils which they meet with, for first, with respect to the intellect, they meet with interior darkness; afterward they will be thrown into the exterior darkness, because then they will be wholly alienated from God, who is the true light. And this is what is said, for alms deliver from all sin, and from death, and will not suffer the soul to go into darkness (Tob 4:11). Likewise, as regards emotion, there will be weeping. Weeping announces sorrow; behold my servants will rejoice, and you will be confounded (Isa 65:14). Similarly, he indicates suffering in the body, at gnashing of teeth, for they will have bodies in the resurrection. Judgments are prepared for scorners: and striking hammers for the bodies of fools (Prov 19:29), which judgments of sorrow pertain to the concupiscible part, the gnashing to the irascible part. Or, according to Jerome, both pertain to bodily punishment, because the resurrection will not be only in the soul, but in the body, because there will be much heat, and much coldness. Let him pass from the snow waters to excessive heat (Job 24:19).

707. The kindness of God is shown, when it says, and Jesus said to the centurion: go, and as you have believed, so be it done to you. But there follows the effect: and the servant was healed, because his word is full of power (Eccl 8:4).