Jesus goes back to Capernaum, where many hearings had already taken place. A Roman centurion hears that Jesus is nearby and requests healing for his servant. In Matthew, the text states that the centurion said this to Jesus. In Luke, this message is relayed first through Jewish elders to request healing of his servant. The Jewish elders plead with Jesus to come because the centurion loves the Jewish nation and had helped build the synagogue. So, the centurion is on good terms with the Jewish people, respects them, and the feeling is mutual.
Jesus is near the centurion's home when (in Luke) the centurion sends his friends to Jesus. One wonders what "friends" of this centurion would be - more Jews, Roman civilians, Roman officers, or Roman soldiers under his command. We do not know, but this message to Jesus already has an air of intimacy lacking in the first invitation. The first was more formal since he sent Jewish elders in contrast to his own friends.
The friends tell Jesus that the centurion feels unworthy to have Jesus in his own home, which is why he did not come personally. The friends then mention that the centurion is under authority, just as soldiers are under the authority of the centurion. In Matthew, the dialogue is the same, but it omits that the message is relayed through other people.
Jesus is amazed and proclaims that he has not found so great faith in Israel. This dialogue seems a little odd, but I think the centurion is using the analogy of the military to show that he believes that Jesus is far greater than him. Just as he might feel if the Emperor of Rome came to his door, he would feel unworthy to even let the Emperor in his home. The Biblical text does not state it this way, but I think that is what is going on.
The friends return to the centurion's home and find the servant has been healed. So, it appears that Jesus did not enter the man's home, nor even personally meet the centurion.
In the version in Matthew, Jesus goes a bit further theologically. He tells those following him that people will come from the east and west to take their place at the feast with Abraham, Isaac, and Jacob in the kingdom of heaven. Meanwhile, the subjects of the kingdom will be thrown into the darkness where there will be weeping and gnashing of teeth.
What does that mean? This story stands as one of the first accounts of the Gospel going to the Gentiles, the other being the Samaritan woman Jesus met at the well. Given that context that it involves a Roman officer and Jesus discusses the faith in Israel, I think Jesus is talking about going to the Gentiles. It is also one of the first predictors that the Gospel will be ultimately rejected by the Jewish religion. People from the east and west (I.e., Gentiles) will be with the Jewish patriarchs in the "kingdom of heaven" while subjects of the kingdom (of Israel) will not.
Going a little further, one can extrapolate based on one's understanding on when the "kingdom of heaven" occurs. If the "kingdom of heaven" is Christianity on earth, then the statement could be read that darkness and gnashing of teeth occurs in this lifetime because one is not with Christ. Of course, people weep and gnash their teeth, but it would be on a different level.Likewise, if the "kingdom of heaven" is an afterlife reality, then it refers to what an afterlife hell would be - dark, isolating, painful. Regardless of time, the distinguishing feature between these two groups, as exemplified by the centurion's testimony, is faith in Christ.
No comments:
Post a Comment