Faith and miracle Mt 8: 5-13
The next fragment of the Gospel of Matthew has different titles in the different editions of the Holy Scriptures: The healing of Centurion’s Servant (see New American Bible), Jesus Heals a Centurion’s Servant (see the Ignatius Catholic Bible). The cited examples, especially the first one, draw the reader's attention to the fact of miraculous healing. This is the correct approach, because the described event, in Matthew's editorial, is situated in a series of many extraordinary healings that Jesus performed while teaching in Galilee. It seems, however, that the theme of faith present in the story remains very important. It is probably for this reason that the newest translations of the Holy Scriptures title this pericope "Faith of the Centurion". The question of faith as man's response to God's grace appears for the first time in this Gospel. Yes, faith is found in the story about Joseph (cf. Mt 1: 18-24) and the wise men from the East (cf. Mt 2: 1-11), but there it is not presented as directly as in the analyzed pericope. The described event has its parallel in the Gospel of Luke, and although it is the same healing, the description of Luke differs in some details. Let us note two points. It is clear from Luke's text that the centurion was a Gentile. It can also be assumed in Matthew, but it is not so obvious. Most likely, Luke, who addressed his Gospel to Christians converted from paganism, wanted to show the origin of someone with such extraordinary faith. The second difference is in the severe exhortation of Jesus recorded by Matthew, which is absent in the version of Luke, which harmonizes with the mercy and gentleness of the third evangelist. Thus, we have an example of the personal contribution of the evangelists to the editing of the Gospels, which testifies to their concern to convey religious truths with the greatest understanding and spiritual benefit for their listeners.
The described event takes place in Capernaum, a city of Galilee not far from the mouth of the Jordan River to Lake Gennesaret. A little earlier, Matthew informed us that Jesus left his native Nazareth and settled in Capernaum (see Matthew 4:13). There was the center of His activity (see Matthew 4: 12-17). The healing of the centurion's servant in Capernaum will become a sign of opposition to this city. This was one of the things which Jesus had in mind when He spoke harshly about the unbelief of the people of Capernaum (see Matthew 11:23).
The main character of the told story, apart from Jesus, is a centurion, commander of a military formation of one hundred soldiers. It is difficult to say whether the centurion was a pagan. It does not follow from the text. Jesus' words: “in no one in Israel have I found such faith” can mean both. Capernaum was in Galilee, and therefore in the territory of Herod Antipas. Therefore, the centurion's Roman origin should be ruled out. However, since mercenary soldiers served in the tetrarch's army, there is quite a possibility that the centurion could have been a pagan. This, however, is due more to our deduction than to the text of the pericope. The situation is different in Luke's account, which has already been mentioned.
The centurion was presented with great kindness. First there is talk of his noble humanity expressed in relation to the sick servant. The commander not only informs Jesus about the servant's paralysis, but also emphasizes his great suffering. The relationship between the master and the servant is a kind of announcement and anticipation of what will take place in the near future in the early Christian communities, where faith in Jesus as Lord will adequately shape the relationship between the opposing sphere of society (see Colossians 3: 22–4;1Eph 6: 5-9). Moreover, the centurion is presented as a man of great humility. The military education he received did not deform him, did not lead to boots and arrogance. On the contrary, it shaped him into subordination and humility. On this basis, faith and trust in Jesus were born, as a result of which the sick servant recovered. The words spoken by the centurion: Lord, I am not worthy…. have become a permanent part of the Christian liturgy.
In considering the attitude of the centurion, let us not forget Jesus. It is striking that He responds immediately to the centurion's request, expressing his readiness to come to the petitioner's house to heal the paralytic. Human suffering has never been indifferent to Jesus. It is proved by the Gospel, the history of the Church, and the lives of concrete people. Jesus heals from a distance. He can do it. He has a power that cannot be resisted, both spiritual and physical, but expects faith from man. Faith is an expression of human collaboration with God's power. The result of this cooperation is always the good of man, his rescue and salvation. In the praise of Jesus to the centurion there is a great joy for God, just as in his harsh words to the inhabitants of Capernaum there is a deep pain. You can trust God without limits and you can be completely unrepentant towards Him. You can release His joy; you can also provoke His pain and anger.
Lord, increase our faith!