Life of Christ 58
In Jesus' recent
ministry He has accomplished two stunning things, the ordaining of the Twelve,
and the preaching of the Sermon on the Mount. (I skipped that in this series on
the life of Christ since I intend to write much more about that in a later series.) These two things alone, if done by any other
religious leader, would have assured him a place in world history. Following
these, He returns to Capernaum, and does what many looking at His life would
call just another routine miracle (Matthew 8.5-13), if there is such a thing.
This particular
centurion was not a Jewish proselyte. A proselyte was a Gentile who undertook
the laborious process of converting to Judaism. This was occasionally done at
the time, and although the Jews did not seek converts the authenticity and
devotion of their religion did appeal to some around them. 'The centurion
answered and said, Lord, I am not worthy that thou shouldest come under my
roof' (Matthew 8.8). The Gentiles were deemed to defile any Jewish house into
which they entered, and proselytes, non-ethnic Jews, were no longer considered
to be Gentiles. Thus, obviously, this centurion was not a convert to Judaism.
He was a Roman military leader of Gentile or Samaritan descent. This is a
critical point and basic to the entirety of the whole aim of Jesus' remarks
here.
Although this centurion
wasn't a Jew he was, at the same time, someone who clearly had a great deal of
respect for the Jewish people and their religion. In fact, it was the Jewish
community leaders in Capernaum who appealed to Jesus to heal the centurion's
servant with this memorable line, 'That he was worthy for whom he should do
this: for he loveth our nation, and he hath built us a synagogue.'
Jesus and the Apostles
immediately begin to head toward the centurion's home, and the centurion, who
out of respect didn't want Jesus to defile Himself as a Jew by entering a
Gentile home, sent more friends to intercept Him, and to ask Him to just heal
his servant from a distance.
I am rather impressed
with this centurion. He was a respectful man in a foreign culture. He was a
religious man. He was a generous man. He was a man who cared for the people who
worked for him. But beyond all of these, he was a man of faith.
By now, everybody in
Capernaum had heard Jesus and His sermons and miracles discussed multiple
times, and this centurion had probably even heard the story of Jesus' second
miracle at Cana, the one in which he healed the nobleman's son 25 miles away in
Capernaum. The centurion must have believed this to be true, and thus believed
Jesus, and this simple faith and belief moved Jesus very much (Matthew 8.10). I
have said it before and I'll say it again, Jesus came looking for belief. He
found it in this good man, in this Roman centurion.
What makes this story
stand out, however, are the comments which Jesus made immediately afterward
which frame His point. Remember, Jesus rarely did a miracle for the miracle's
sake, but rather in order to send a message. Thus far, it is true that Jesus'
ministry had reached out to those whom the society of His day deemed to be
unworthy. He had cleansed the lepers, and He had healed those with unclean
spirits, but His only interaction so far with a Gentile was the woman at the
well, and that was a private interaction to which only His disciples were
privy.
Here we see Him, for the
very first time, in the most public manner possible, ministering by way of
miracle to an out and out Gentile. And Jesus marks the occasion by drawing
attention to it in the clearest possible manner. 'And I say unto you, That many
shall come from the east and west, and shall sit down with Abraham, and Isaac,
and Jacob, in the kingdom of heaven. But the children of the kingdom shall be
cast out into outer darkness: there shall be weeping and gnashing of teeth'
(Matthew 8.11-12).
Yes, He came to the
Jews, but He was already preparing for the time when they would reject Him, and
the Gospel would be carried primarily to and by non-Jews. This is the public
genesis of that transition, and it is, in its own way, as crucial as the
choosing of the Twelve or the Sermon on the Mount.
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