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Explanation for:
Matthew
8
:
13
And Jesus said to the centurion: Go, and as thou hast believed, so be it done to thee. And the servant was healed at the same hour.
13
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{"arr":[{"author-name":"Irenaeus of Lyon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88d41db83be493e87135c_Irenaeus%20of%20Lyon.png","category":"Holy Fathers and Teachers","century":2,"exegesis-text":"God embodies no violence, yet His intentions are always benevolent. Thus, He provides wise guidance to all, having granted free will to humanity and to angels, who possess rationality. Those who heed this guidance can rightfully claim the goodness that, while bestowed by God, they safeguard through their own actions. Since humanity is initially equipped with free will, mirroring the divine likeness of God, individuals are perpetually encouraged to pursue goodness, which is realized through obedience to the Lord. This preservation of freedom and autonomy is evident not only in deeds but also in faith, as the Lord affirms one’s freedom of choice, stating, “According to your faith be it unto you” (Matt. 9:29), thereby indicating that faith is an expression of personal will. Likewise, He declares, “All things are possible to him that believeth” (Mk. 9:23), and “Go, as thou hast believed, so be it unto thee” (Mt. 8:13)."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"After the Redeemer had performed numerous miracles, He began to communicate with the people with increased openness. To ensure that no one interpreted His words as mere flattery, He referenced the centurion, saying, “Go, and as thou hast believed, let it be done unto thee.” Following this declaration, the evidence of his belief was immediately manifested: his child was healed from that moment. A similar outcome transpired with the Syrophoenician woman, to whom the Redeemer proclaimed, “O woman, thou hast great faith! Be it unto thee as thou wilt.” Consequently, her children were also healed (Matthew 15:28). As we consider Luke’s account of the centurion’s servant, it appears he offers various details that might suggest a contradiction; thus, an explanation is warranted. What does Luke convey? The centurion sent the elders of the Jews to plead with Him, requesting His presence (Luke 7:3). In contrast, Matthew reveals that the centurion approached Jesus personally, declaring, “I am not worthy!” Some believe these to be accounts of different individuals, despite their similarities. Concerning one centurion, it is said, “We have created a host for us, and the tongue loves us” (Luke 7:5), while Jesus states, “Not in Israel have I found such faith.” This brings uncertainty regarding his ethnicity; the implication that he might have been a Jew could be drawn. How should we reconcile this? The understanding is quite straightforward; we must consider the truth of the matter. I believe that these narratives refer to the same individual. However, one might ask why, according to Matthew, he claimed unworthiness to have Jesus under his roof, yet according to Luke, he sent for Christ to come. I think Luke’s emphasis reflects the flattery from the Jews and the tendency of men to shift their intentions amidst adversity. It seems plausible that when the centurion sought to approach Jesus, the Jews dissuaded him with flattery, saying, “We will go down and bring Him.” Their very request is saturated with flattery, as they refer to their admiration for his character without recognizing that he genuinely wished to ask for help himself. Envy likely clouded their perception of the centurion's faith; they sought to diminish the recognition of the one who had summoned the Savior, instead of upholding the faith that could heal.\\n\\nLuke later clarifies, noting that the centurion sent word, asserting, “Lord, be still; I am not worthy that you should come under my roof” (Luke 7:6). Once freed from the influence of the Jews, he conveyed, “Do not assume my hesitation stems from laziness, but from my recognition of my unworthiness to receive you.” While Matthew reports that the centurion spoke directly, Luke’s omission does not indicate contradiction; rather, it suggests differing emphases. The essence is whether both evangelists capture the essence of his faith and his respectful view of Christ. It may be that, after sending friends, he eventually approached and expressed the same sentiments. If one account neglected this detail while the other did not, it reveals a complementary perspective rather than a disagreement. Furthermore, Luke portrays his faith in another light by stating, “The young man doth die.” However, this did not lead the centurion to despair or diminish his hope, as he believed that his servant would live. Even though Matthew mentions that Christ remarked, “I have found no faith in Israel,” suggesting he might not have been an Israelite, Luke acknowledges his construction of a synagogue, indicating that it was feasible for someone to build a synagogue and still have a love for the Jewish people without being ethnically Jewish. Nevertheless, Christ, recognizing his worthiness to enter into his home, responded with admiration, praising him and providing even more than he requested. He came seeking the physical healing of the young man, but returned having received the kingdom. Can you see the fulfillment of the exhortation, “Seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you” (Matthew 6:33)? Hence, if anyone doubts the miraculous healing that transpired, let them find their faith confirmed by the prophecy manifested. Indeed, the prediction prior to these events was evident in the sign that followed. This is why the Savior first proclaimed the prophecy before healing the paralytic, affirming the future through the present and the greater through the lesser. The virtuous experience blessings while the wicked endure challenges, aligning with both reason and divine law. The healing of the paralyzed man and the raising of the dead surpass natural abilities. Nevertheless, the centurion played a significant role in this wondrous act, demonstrated by Jesus’ declaration, “Go, and as thou hast believed, be it unto thee.” Do you see how the healing of the young man revealed both Christ’s sovereignty and the centurion’s faith? All these events glorified the power of Christ, for He did not merely restore the boy’s health; through His miracles, He drew the centurion’s soul toward faith.\\n\\nReflect not only on the fact that one believed and the other was healed, but marvel at the rapidity with which the evangelist notes, “And this boy was healed in that hour,” just as he described the leper’s immediate cleansing. Christ demonstrated His authority not just through healing, but through the unexpected and instantaneous results of His actions. He used His miracles to not only bring healing but also to convey the doctrine of the kingdom, beckoning all towards it. Even those He admonished were not cast away but rather invited to the kingdom through His teachings. If the Jews did not take advantage of this, it was due to their own refusal and the illness of their unbelief. The same phenomenon occurred not only among the Jews but also amongst believers. Judas was a son of the kingdom, and along with the other disciples heard the promise, “You shall sit on twelve thrones” (Matthew 19:28), yet he became a son of perdition. In contrast, the Ethiopian, a non-Jewish individual from the east and west, received crowns alongside Abraham, Isaac, and Jacob. The same dynamic exists presently. The Lord stated, “Many shall be first who are last, and last who are first” (Matthew 19:30), warning the latter against complacency and the former against self-reliance. John echoed this sentiment, foretelling, “God can raise children to Abraham from these stones” (Matthew 3:9). This was prophesied to prepare us for what was to come, ensuring that none would be bewildered by the unfolding events. While John addressed this as a potential reality, Christ spoke of it as an assured occurrence, substantiating it through His works.\\n\\nConsequently, if we stand firm, let us not place our confidence in ourselves but rather remind ourselves to be vigilant and cautious, lest we fall (1 Cor. 10:12). And if we stumble, let us not despair but encourage ourselves by saying, “Let him that eateth be careful lest he fall” (Jer. 8:4). Indeed, many individuals, who have reached the pinnacle of virtue, displaying remarkable patience and living in desolation without even a fleeting temptation, have faltered and descended into immorality. Conversely, some from the depths of despair have risen to heights of holiness and demonstrated such incredible virtue that they have expelled demons and performed many other miracles. Such occurrences abound in scripture and are reflected in our lives. Those who pursue lust and indulgence mockingly silence the teachings of the Manichees, who believe the sinful are immutable while serving the adversarial forces that diminish the resolve of those striving for righteousness and dismantle true principles of life. These individuals not only jeopardize future salvation but also undermine everything in the present, if possible. How can any wicked individual strive for goodness when the restoration of virtue is seen as unattainable? Even now, with established laws and impending consequences, when many are spurred by notoriety, hoping for Gehenna while coveting the promise of heaven, when the unrighteous are condemned, and the righteous are commended - if even now some hesitate to perform acts of goodness, what will befall them should all structures of moral order collapse?\\n\\nThus, understanding the cunning of the devil, and recognizing how both these men, along with those who seek to propagate a doctrine of fatalism, contrast with the wise work of the pagan lawmakers and divine truths, alongside natural reason, let us, dear friends, remain alert. Let us set aside all opposition to the truth, and walk the narrow path with both courage and caution: fearfully, in light of the many challenges ahead; but confidently, for Jesus leads the way. Let us proceed with diligence and vigilance. If one drifts off even slightly, they will surely falter. We are not more vigilant than David, who fell into sin even when he was barely heedful. Yet, he later rose again. Hence, consider not only his transgression but also his purification. The account of his fall was recorded so we learn not to focus solely on his descent, but to be astonished by his recovery and to understand how we ought to rise post-fall.\\n\\nAs physicians document the most challenging ailments in textbooks to educate others on their cures, enabling them to tackle less severe maladies, so God has revealed the gravest of sins, allowing those who stumble upon lesser offenses the means to rectify them. If even the most heinous sins can be absolved, how much more easily can the lesser ones be expunged? Therefore, let us reflect on how that blessed man became weary and how promptly he rejuvenated himself. In what manner did he experience weariness? He committed adultery and murder. I do not shy from declaring this openly: if the Holy Spirit viewed no shame in narrating this truth, we should not hesitate to acknowledge it. Thus, I not only declare this but assert even more. Concealing David's transgressions minimizes his virtue. Just as omitting his confrontation with Goliath strips him of his accolades, so too does neglecting this present narrative detract from his legacy. Perhaps my remarks sound unusual; however, wait just a moment, and you will understand the reasoning behind it.\\n\\nI amplify the gravity of sin and present the matter in an even more distressing light to prepare a more abundant remedy. Now, what more can I add? Consider the nature of the husband whose virtue multiplies his guilt; everything is assessed with nuance. “The strong,” states scripture, “shall be significantly tormented” (Prem. 6:7). And, “He who knows his lord's will, and does not fulfill it, shall endure much punishment” (Luke 12:47). Hence, greater knowledge results in greater punishment. A priest who commits the same sins as his flock incurs not equivalent guilt but far heavier reproach. You might observe the escalating nature of guilt and find yourself in trepidation, as if traversing treacherous waters; yet, I have such confidence in the righteous that I shall extend my argument further. The more I intensify David’s fault, the more I can commend him.\\n\\nCan one express more than this? Certainly. Just as Cain committed not only murder—but the most grievous form of it—by killing not just anyone but his own brother, without provocation, being the pioneer of such a foul act—so too here, the offense transcended mere murder for it was not simply any man who sinned but a prophet whose crime was even more egregious: he killed not the provoker, but the aggrieved party, who was wronged even before his wife was taken, compounding his sin. Do you see how I have not sheltered the righteous man, revealing his wrongs without leniency? Nevertheless, I intend to defend him so thoroughly that both his detractors, particularly the Manichaeans, and those adhering to the doctrines of Marcion, will find their critiques silenced. They assert that David committed murder and adultery. I affirm this and further establish that his sin was doubly heinous, for he did not merely slay a man but an offended brother, thus the gravity of his transgressions is substantial, particularly in light of his esteemed position.\\n\\nThe sin's magnitude is amplified when one who has been honored by the Spirit and is of significant stature dares to commit such acts, in contrast to one stripped of such dignity. Yet this valiant man remains deserving of profound reverence, for despite plummeting to the depths of evil, he did not succumb nor despair; he did not languish in defeat from the insidious blow inflicted by the devil but soon, immediately, and with renewed vigor, struck back more fiercely than he had been wounded.\\n\\nImagine, in a battle, if a barbarian thrust a spear into the heart of a brave soldier, or left an arrow embedded—would it not be remarkable if that soldier, despite grievous wounds, rose swiftly and avenged himself, throwing his spear to fell his attacker? Similarly, the greater the wound, the more astonishing the recovery of the one wounded, who could still rally and prevail despite suffering significant harm. This reality is critical for those who find themselves in grievous sin. It is one thing to witness the courage and firmness of spirit in someone who progresses without faltering—such an individual draws strength from hopeful tenacity; it is another matter altogether to observe someone reclaiming their former path after experiencing profound losses and trials.\\n\\nTo illustrate, consider a navigator who, having traversed treacherous waters and accumulated considerable wealth through countless perils, encounters disaster at the very threshold of the shore and narrowly escapes devastation. What will his attitude be towards the sea, swimming, and nautical dangers? If he lacks fortitude, he may turn away, hiding and renouncing everything associated with his former pursuits. Such was not the case with the blessed David; despite facing towering trials, he did not cower but drew upon his past experiences, unfurling the sails and returning to his work, accumulating even greater treasures in the aftermath.\\n\\nIf it is extraordinary to merely regain footing after a fall, how deserving of honor is one who swiftly stands up and accomplishes greater feats? There were numerous reasons David could have succumbed to despair: the enormity of his sin, the realization that it occurred not at the start of his journey but at the end—where a merchant feels greater sorrow after a shipwreck at the height of their successes, rather than immediately upon departure—and the weight of having lost immense riches he had garnered. He amassed many treasures through his early endeavors as a shepherd and in his conflict with Goliath, establishing a remarkable legacy, alongside wise interactions with Saul. David further displayed remarkable character by repeatedly sparing Saul despite countless opportunities to destroy him. He would rather sacrifice his homeland, freedom, and life than harm one unjustly pursuing him. Even after ascending the throne, he continued to manifest numerous virtues, further heightening the extent of public scrutiny and loss of reputation.\\n\\nIt is challenging for anyone whose sins are made public to retain courage, but this brave man, stripping away the arrows pierced into his soul, emerged radiant, effectively cleansing and purifying himself, such that even after his death, he was able to atone for the sins of his descendants. What God declared concerning Abraham was certainly applicable to David, albeit even more profoundly. To Abraham, He stated, “I remembered the covenant made with Abraham” (Ex. 2:24), but concerning David, His words were not of a covenant, but rather, “For the sake of David my servant, I will protect this city” (4 Sam. 19:34). In His favor towards him, He spared Solomon, who had committed a grave error, from losing his kingdom. David’s renown remained so formidable that, many years later, Peter proclaimed with confidence to the Israelites, “It is commendable to speak boldly concerning our father David, for he died and was buried” (Acts 2:29). Furthermore, Christ reassured the Jews of David’s prophetic gifts, affirming that, despite his sins, he was once again filled with the Holy Spirit, enabling him to prophesy about Christ’s divinity. He remarked, “Howbeit David called the Lord by the Spirit of His Lord, saying, ‘The Lord said unto my Lord, Sit at my right hand’” (Matthew 22:43).\\n\\nWhat was accomplished in the life of Moses was also true for David. Just as God, against Moses’ wishes, showed favor to His faithful servant by punishing Miriam for her brother's offense, so too did He swiftly avenge David, who was harmed by his son, despite David’s intent to the contrary. This serves as sufficient evidence of the virtue of this servant, more profound than any other demonstration. When God affirms an individual’s virtue, further investigation becomes redundant. Yet, those wishing to explore David’s wisdom may study the narrative of his life post-sin to witness his reliance on God, his love, his growth in righteousness, and his commitment until the very end.\\n\\nWith such examples before us, let us remain alert and guard ourselves against falling. Should we falter, let us not remain in despair. I mention David's sins not to instill carelessness in you but to evoke a greater sense of caution. If even this righteous man, when slackened in vigilance, suffered such severe consequences and received such deep wounds, what shall we endure who habitually indulge in negligence? Thus, when confronted by his failures, let us not be lethargic. Recall how much effort he later dedicated to repentance, the torrents of tears he shed, the extent to which he mourned, and how earnestly he sought to make amends, even veiling himself. If such expressions were essential for him, how can we expect to be rescued despite our transgressions without genuine contrition? While a person with ample virtues may hide their sin beneath their merits, one lacking virtues receives devastating blows from any minor lapse.\\n\\nTo safeguard against such calamities, let us arm ourselves with virtuous deeds, and for any wrongs committed, let us strive for purification. In this way, by dedicating our present lives to the glory of God, we may attain the promised joy of eternal life—a gift we hope to receive through the grace and mercy of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen."},{"author-name":"Basil the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889927158e4af30595484_Basil%20the%20Great.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"When Jesus instructed him, ‘Go, and as you have believed, let it be done for you. And his servant was healed in that hour (Matthew 8:13),’ it is important to recognize, dear brother, that the healing of the afflicted is not contingent upon the physical presence of Christ, but rather upon the faith of the one who seeks healing. Therefore, wherever you offer your prayers, if the sick individual has faith that your supplications will assist them, whatever they desire will be accomplished according to their belief."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"By using His words to bring healing, the Lord demonstrated that He had indeed conveyed the truth regarding the removal of the Jewish people."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"Through this, Christ illustrated that the faith of an individual in need of a miracle plays a significant role in the miracle's realization. As He proclaimed, “As thou hast believed, so be it unto thee”—meaning that just as you have trusted in My ability to heal the afflicted without entering your home, so it shall be done. Just as the evangelist reported the leper's immediate cleansing, he now indicates that the sick man was healed at that very moment. This remark serves to emphasize the abundance of miracles, as Christ not only performed wondrous acts but also demonstrated His authority in a remarkably brief span of time.\\n\\nThere are those who suggest that one centurion is different from the one noted in Luke, for this centurion had a son who was healed, while that one had a servant; this centurion approached Christ, while that one first sent Jewish elders and then his friends. Furthermore, this centurion did not invite Christ into his dwelling but rather restrained Him even when He intended to come, while the other reached out first to the elders and ultimately declined through his friends. Despite these notable differences, they share many similarities: both were centurions residing in Capernaum, distressed over the paralyzed one, exhibiting their faith with identical words, and both receiving similar favor.\\n\\nChrysostom asserts that this centurion is indeed the same referred to in both Matthew and Luke. Luke, for the sake of precision, included various details absent the centurion's immediate presence. Conversely, Matthew, prioritizing brevity, omitted the delegation of elders and friends viewing it as extraneous while clearly highlighting the centurion's faith, the ensuing commendation, and the miracle involving the paralyzed man. \\n\\nTo clarify apparent inconsistencies, we note that the term youth (παις) can refer not only to a son but also to a servant. He possessed both servants (παιδας) and maidservants (παιδισκας). Regarding Matthew's indication that the centurion himself approached Christ while Luke mentions that he dispatched elders followed by friends, we can deduce that both occurrences transpired. Initially, he sent the elders to invite Christ to come; upon realizing that Christ was on His way and feeling unworthy of His presence, he then sent friends to turn Him away and relay what Luke has detailed. Eventually, as the pain intensified for the paralyzed man—having reached a point of near death, as noted by Luke—the centurion could no longer endure his distress. He hurried to Jesus himself, pursuing his friends, with a sincere desire to plead directly. \\n\\nWhen the friends conveyed their message and Christ responded to what Luke described, the centurion arrived just then, and before confronting the friends, he saw Christ and, filled with urgency, begged Him again, saying, “Lord, my lad lies loosed in the house.” In response, Christ expressed His willingness, stating, “I will come and heal him.” The centurion then added, “Lord, I am not worthy that Thou shouldst come under my roof,” as recorded by Matthew. It is clear then that Luke captured the events preceding the centurion’s arrival, while Matthew chronicled what unfolded thereafter, with both illustrating the centurion's faith and the miracle wrought by Jesus. Since Luke indicated that upon the messengers' return they discovered the servant in good health, we can infer that the centurion, fully assured of his servant's recovery, returned at a more deliberate pace, while the messengers, uncertain of the outcome, hastened ahead to learn whether he had indeed recovered."},{"author-name":"Nicephoros (Theotokis)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8958407451968d9c204fb_Nicephoros%20(Theotokis).png","category":"Christian Authors","century":18,"exegesis-text":"Magnificent is the faith, extraordinary is the gift! 'As you have believed, so let it be done for you.' You had faith that I could restore your servant with merely a word: see, with this command, ‘be,’ I heal his affliction. For as you have believed, so let it be unto you. Receive the gift that reflects your faith. And at the very moment the Lord proclaimed, ‘Let it be done for you,’ the servant of the centurion was made whole. But you, O Christian, grasp not only the limitless power of the word and the immediacy of healing, but also this promise: ‘Let it be done for you.’ Through the command ‘be,’ God brought forth light: ‘Let there be light, and there was light’ (Genesis 1:3). With the same command, ‘Awake,’ He dispelled the darkness of evil spirits. ‘Let it be as you desire,’ He said to the Canaanite woman, and her children were cured from that moment (Matthew 15:28). By saying ‘be,’ He established the firmament: ‘Let there be a firmament, and it was so’ (Genesis 1:6). Through the command ‘be,’ He healed the paralytic: ‘As you have believed, so let it be done for you.’ He spoke to the centurion, and ‘his child was healed at that hour.’ The word ‘be’ is both creative and miraculous: for this same God is both the Creator and the Miracle Worker. ‘He spoke, and they came into being; He commanded, and they were created’ (Psalm 148:5). ‘All that the Lord desires, He created in heaven and on earth, in the seas and all the depths’ (Psalm 134:6)."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"\\"And his servant was healed at that very moment\\": at the time the Lord uttered these words, the servant was restored, and it took place through the distant command given by Jesus Christ, which possesses divine creative authority."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"After acknowledging the faith of the centurion, the Lord affirmed it through the display of His divine power: Jesus said to the centurion, \\"You believe that I can command illnesses just as you command your subordinates; you trust that I can heal your servant with a mere word from Me. Because of this faith, I say to you, Go, and as you have believed, it will be done for you.\\" The momentous creative will was instantly followed by the act itself: and His servant was healed at that very hour. The devout centurion, fully assured of the authority in Jesus' word, may not have rushed home; therefore, his friends who had earlier visited found, as noted by Luke the Evangelist, that the servant had already been restored. St. John Chrysostom states, \\"Christ revealed His might not only through healing but also by doing so effortlessly and instantly. In performing miracles, He proclaimed the teaching of the kingdom and drew all towards that realm.\\" In the perspective of the pagans, a slave was viewed as less than human; if they became ill or unproductive, they could be sold off as if they were mere property."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"Jesus addressed the centurion, saying, \\"Go, and according to your faith, may it be done for you.\\" In that very moment, his servant was restored to health, exactly as Jesus had declared. This miracle occurred from a distance, at the command of Jesus."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"When the envoys arrived back at the home, they discovered that the word of healing had fulfilled its purpose, and the ailing servant had been restored to health."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"At this initial moment, He communicated a significant truth that would later be powerfully articulated by the holy apostles in their letters: that 'salvation is of faith and not of works of the law, and that this gift will be offered not only to the Jews but also to the Gentiles, and the latter more than the former.' Among the crowd surrounding the Lord were both Jews and Gentiles from Galilee and neighboring regions. In order to not offend the Jewish listeners, who viewed themselves as the sole inheritors of the Messiah's kingdom, He privately remarked about the Gentiles: “I say unto you, that many from east and west shall come, and shall lie down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: but the sons of the kingdom shall be cast out into the deepest darkness: there shall be weeping and gnashing of teeth.” The Savior frequently used the metaphor of a banquet to illustrate the Kingdom of Heaven, where, in accordance with Eastern customs, guests recline on couches. The concept of outer darkness, along with the weeping and gnashing of teeth experienced by those excluded from the joyous celebration in the radiant and welcoming temple, symbolizes eternal suffering in hell. The centurion who sought healing for his servant received, as articulated by St. John Chrysostom, “more than he asked for” — first the promise of entry into the Kingdom of Christ, and then the healing he sought. Through the centurion’s emissaries, Christ proclaimed: “Go, as thou hast believed, be it unto thee.” When they returned home, they discovered the ailing servant had been restored to health at the very moment when the Lord spoke His powerful Word."},{"author-name":"Bogolepow D.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"From the Mount of Beatitudes, Jesus journeyed to Capernaum. In this city, there was a centurion who had a dearly valued servant who was gravely ill. When this centurion learned that Jesus had arrived, he sought to request healing for his servant. However, as a Gentile, he felt unworthy to approach Jesus directly and therefore sent Jewish elders as intermediaries to plead on his behalf. They earnestly advocated for him, emphasizing the centurion’s goodwill towards the Jewish people and the kindness he had shown them. Jesus agreed to accompany them. \\n\\nDemonstrating extraordinary faith and humility—particularly noteworthy in a Gentile—the centurion, upon realizing Jesus was nearby, sent word through his friends to inform the Lord: “Do not trouble yourself, Lord, for I am not worthy to have you enter under my roof. Just say the word, and my servant will be healed. Your powerful command will certainly reach its intended target. Just as those under my authority follow my orders without question, so the destructive forces of evil will surely depart from my servant at the decree of the Prince of life and death.” \\n\\nJesus was taken aback by the strength of faith exhibited by this Gentile, declaring that he had not encountered such belief even among the people of Israel. Furthermore, Christ, according to the Gospel of Matthew, prophesied that many Gentiles would exhibit greater faith and would enter the kingdom of God, while those who were considered the heirs of the kingdom from the Old Testament would be cast out. Following this, the Lord granted the centurion's petition, and at that very hour, the servant was healed. When the messengers returned, they found him restored to health."},{"author-name":"Alexander Gorsky","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8884037c1e1c51e1332e2_Alexander%20Gorsky.png","category":"Christian Authors","century":19,"exegesis-text":"Shortly thereafter, the Lord arrived in the city accompanied by the newly appointed apostles. An extraordinary gathering awaited them, one that astonished the Lord and imparted crucial insights for the apostles' future ministry. Among the residents was a Roman centurion who had a beloved servant suffering from illness. Although he was a Gentile by birth, he held the Jewish faith in high regard and had constructed a synagogue for the local Jews in Capernaum. He may have been a proselyte himself, albeit one of a lesser standing. Word of the Lord's miracles had reached him, and he did not doubt their authenticity; he marveled at the divine authority exhibited by the miracle worker. Eager to assist his servant but lacking conventional means, he held hope in Jesus’ healing power while simultaneously feeling unworthy to approach Him directly, believing, as a Gentile, that he would be deemed unfit to invite the Lord into his home for such a purpose. Misjudging the Lord based on the attitudes of other Jews, who rejected interaction with Gentiles, he ultimately resolved to seek assistance through the Jewish elders. Though the Lord was already on His way to respond to the request, the centurion, in light of his humility and belief in the Lord’s might, instructed his friends to convey that it was unnecessary for the Lord to trouble Himself further, as he believed a mere command from Christ would suffice to heal the servant, just as he himself could give orders to his subordinates. No one before had demonstrated such profound faith in the Lord's divine capability, and this man was a Gentile. The Lord honored the faithful request and, in the presence of the apostles, declared, “I have not found such faith, even in Israel,” revealing that many would come from the East and the West and would recline with Abraham, Isaac, and Jacob in the kingdom of heaven, while the heirs of the kingdom, referring to the Jews as its natural heirs, would be cast out into outer darkness."}]}
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