Matthew 8:5-13 · Bible study
Matthew 8:5-13 Commentary: The Centurion’s Faith
Greek · 10 what the commentators say
Meaning in one sentence
Explore the centurion’s faith, Jesus’ authority over distance, and the kingdom’s open door to Gentiles.
Research Summary
- Meaning: Jesus heals a centurion’s servant from a distance, commends his faith as greater than any in Israel, and foretells the inclusion of Gentiles in the kingdom.
- Key words: πίστις (faith), παῖς (servant), βέβληται (perfect passive: has been laid, a state of helplessness), ἐθαύμασεν (marveled, Jesus’ human response).
- Main debate: Why does Matthew say the centurion came directly, while Luke says he sent Jewish elders? Most harmonize: he came personally at first and later sent messengers (Calvin, Wesley, Cambridge Bible).
- Theological theme: Faith, not ethnicity, determines membership in God’s kingdom. Authority belongs to Christ, and humble trust activates his power.
- Best use: A vivid illustration of prayer for healing, the nature of faith, and the radical inclusion of outsiders in God’s plan.
Translation Comparison
BSB Berean Standard Bible 2020
5When Jesus had entered Capernaum, a centurion came and pleaded with Him,
6“Lord, my servant lies at home, paralyzed and in terrible agony.”
7“I will go and heal him,” Jesus replied.
8The centurion answered, “Lord, I am not worthy to have You come under my roof. But just say the word, and my servant will be healed.
9For I myself am a man under authority, with soldiers under me. I tell one to go, and he goes; and another to come, and he comes. I tell my servant to do something, and he does it.”
10When Jesus heard this, He marveled and said to those following Him, “Truly I tell you, I have not found anyone in Israel with such great faith.
11I say to you that many will come from the east and the west to share the banquet with Abraham, Isaac, and Jacob in the kingdom of heaven.
12But the sons of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth.”
13Then Jesus said to the centurion, “Go! As you have believed, so will it be done for you.” And his servant was healed at that very hour.
WEB World English Bible 2000
5When he came into Capernaum, a centurion came to him, asking him for help,
6saying, “Lord, my servant lies in the house paralyzed, grievously tormented.”
7Jesus said to him, “I will come and heal him.”
8The centurion answered, “Lord, I’m not worthy for you to come under my roof. Just say the word, and my servant will be healed.
9For I am also a man under authority, having under myself soldiers. I tell this one, ‘Go,’ and he goes; and tell another, ‘Come,’ and he comes; and tell my servant, ‘Do this,’ and he does it.”
10When Jesus heard it, he marveled and said to those who followed, “Most certainly I tell you, I haven’t found so great a faith, not even in Israel.
11I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven,
12but the children of the Kingdom will be thrown out into the outer darkness. There will be weeping and gnashing of teeth.”
13Jesus said to the centurion, “Go your way. Let it be done for you as you have believed.” His servant was healed in that hour.
KJV King James Version 1769
5And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,
6And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.
7And Jesus saith unto him, I will come and heal him.
8The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.
9For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
10When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.
11And 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.
12But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.
13And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.
ASV American Standard Version 1901
5And when he was entered into Capernaum, there came unto him a centurion, beseeching him,
6and saying, Lord, my servant lieth in the house sick of the palsy, grievously tormented.
7And he saith unto him, I will come and heal him.
8And the centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof; but only say the word, and my servant shall be healed.
9For I also am a man under authority, having under myself soldiers: and I say to this one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
10And when Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.
11And I say unto you, that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven:
12but the sons of the kingdom shall be cast forth into the outer darkness: there shall be the weeping and the gnashing of teeth.
13And Jesus said unto the centurion, Go thy way; as thou hast believed, so be it done unto thee. And the servant was healed in that hour.
YLT Young's Literal Translation 1898
5And Jesus having entered into Capernaum, there came to him a centurion calling upon him,
6and saying, `Sir, my young man hath been laid in the house a paralytic, fearfully afflicted,'
7and Jesus saith to him, `I, having come, will heal him.'
8And the centurion answering said, `Sir, I am not worthy that thou mayest enter under my roof, but only say a word, and my servant shall be healed;
9for I also am a man under authority, having under myself soldiers, and I say to this one, Go, and he goeth, and to another, Be coming, and he cometh, and to my servant, Do this, and he doth it .'
10And Jesus having heard, did wonder, and said to those following, `Verily I say to you, not even in Israel so great faith have I found;
11and I say to you, that many from east and west shall come and recline (at meat) with Abraham, and Isaac, and Jacob, in the reign of the heavens,
12but the sons of the reign shall be cast forth to the outer darkness--there shall be the weeping and the gnashing of the teeth.'
13And Jesus said to the centurion, `Go, and as thou didst believe let it be to thee;' and his young man was healed in that hour.
Darby Darby Bible 1890
5And when he had entered into Capernaum, a centurion came to him, beseeching him,
6and saying, Lord, my servant lies paralytic in the house, suffering grievously.
7And Jesus says to him, I will come and heal him.
8And the centurion answered and said, Lord, I am not fit that thou shouldest enter under my roof; but only speak a word, and my servant shall be healed.
9For I also am a man under authority, having under me soldiers, and I say to this [one], Go, and he goes; and to another, Come, and he comes; and to my bondman, Do this, and he does it.
10And when Jesus heard it, he wondered, and said to those who followed, Verily I say unto you, Not even in Israel have I found so great faith.
11But I say unto you, that many shall come from [the] rising and setting [sun], and shall lie down at table with Abraham, and Isaac, and Jacob in the kingdom of the heavens;
12but the sons of the kingdom shall be cast out into the outer darkness: there shall be the weeping and the gnashing of teeth.
13And Jesus said to the centurion, Go, and as thou hast believed, be it to thee. And his servant was healed in that hour.
Douay-Rheims Douay-Rheims Bible 1899
5And when he had entered into Capharnaum, there came to him a centurion, beseeching him,
6And saying, Lord, my servant lieth at home sick of the palsy, and is grievously tormented.
7And Jesus saith to him: I will come and heal him.
8And the centurion, making answer, said: Lord, I am not worthy that thou shouldst enter under my roof; but only say the word, and my servant shall be healed.
9For I also am a man subject to authority, having under me soldiers; and I say to this, Go, and he goeth, and to another Come, and he cometh, and to my servant, Do this, and he doeth it.
10And Jesus hearing this, marvelled; and said to them that followed him. Amen I say to you, I have not found so great faith in Israel.
11And I say to you that many shall come from the east and the west, and shall sit down with Abraham, and Isaac and Jacob in the kingdom of heaven:
12But the children of the kingdom shall be cast out into the exterior darkness: there shall be weeping and gnashing of teeth.
13And 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.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 8:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Interpreters across traditions agree this passage showcases a faith that Jesus himself calls unprecedented in Israel. The centurion, a Roman officer stationed in Capernaum, approaches Jesus on behalf of a paralyzed servant (Gill notes the word παῖς could mean son or servant, but Luke clarifies it is a servant). He understands authority from his own military experience: just as his orders are obeyed, so Jesus’ command over disease must be absolute. Calvin remarks that the centurion “forms a higher conception of the divine power” than of his own authority. Vincent’s Word Studies draws attention to the centurion’s precise word choice: he uses ἰαθήσεται (“will be healed”), a stronger medical term, while Jesus had used θεραπεύσω (“I will attend to”). Jesus grants the healing from a distance, then declares that many from east and west will recline with Abraham, Isaac, and Jacob, while the “children of the kingdom” (the Jews who reject him) will be cast out. Barnes notes that the centurion’s faith is not necessarily saving faith but a remarkable confidence in Jesus’ power; yet Matthew clearly presents it as a model for all believers.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Direct approach (Matthew’s compression): Matthew says the centurion came to him (προσῆλθεν) and spoke directly. This view holds that Luke ’s account expands the story with details the centurion communicated through Jewish elders.
- Mediated approach (Luke’s detail): Luke 7:1-10 shows the centurion first sending Jewish elders, then friends. This view maintains that Matthew omits the delegation for brevity, as is common in ancient historiography.
What is clear: Whether the centurion came personally or through spokesmen, his servant was healed instantly because of his trust in Jesus’ authority.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Centurion’s method of approach | Both Matthew and Luke record the same historical event, a centurion requests healing for his servant. | Matthew says the centurion came directly to Jesus; Luke says he sent Jewish elders. Some argue Matthew condenses the story (Calvin, Wesley), while others hold that the centurion first came personally, then sent friends when Jesus was en route (Cambridge Bible). Both readings are considered faithful to Scripture. |
| Nature of the centurion’s faith | All traditions affirm it was remarkable faith that Jesus praised. | Barnes argues it was confidence in Jesus’ power, not necessarily saving faith; others (Calvin, Matthew Henry) see it as genuine trust that includes saving elements. The passage itself does not resolve this, but both sides agree it models trust in Christ’s authority. |
| Identity of ‘the sons of the kingdom’ | The phrase refers to the Jewish people, who were expected heirs of God’s kingdom. | Some interpret this as ethnic Israel being temporarily set aside for Gentile inclusion (Calvin); others see it as a warning that mere membership in the covenant community does not guarantee salvation (Clarke, Barnes). Both agree the warning is real. |
| Meaning of ‘outer darkness’ | It represents a negative fate of exclusion from God’s presence. | Historic Christian teaching understands it as the final judgment (hell). Some see it as the loss of covenant privileges in this age (Poole). The weeping and gnashing of teeth, however, is consistently read as a picture of ultimate regret (Vincent). |
Historical & Cultural Context
Capernaum served as a Roman garrison town and a hub for trade and military administration. Matthew Henry observes that Jesus “went about doing good, and came home to do good too.” The centurion commanded a hundred soldiers, placing him within a rigid chain of command. He was likely a pagan by birth, though Luke 7:5 mentions he loved the Jewish nation and built a synagogue. This background makes his humility more striking: a Gentile officer acknowledges Jesus as Lord (κύριε) and confesses he does not deserve Jesus to enter his home. Jewish purity customs discouraged entering a Gentile’s house, so the centurion’s request avoids that complication. Clarke paraphrases the centurion’s reasoning: “I also am a man under authority”, just as he obeys his superiors and his soldiers obey him, so Jesus wields authority over sickness. The phrase “speak the word only” (εἰπὲ λόγῳ), with a possible variant reading of λόγῳ (by a word), emphasizes the power of Jesus’ command. Vincent explains that the Greek word for “recline” (ἀνακλιθήσονται) pictures a banquet, a common image for the Messianic feast. The “outer darkness” (τὸ σκότος τὸ ἐξώτερον) contrasts the illuminated banquet hall with the black night outside, symbolizing exclusion from God’s presence. Wesley ties this to the ancient custom of feasting at night, so being cast outside means missing the celebration.
Textual Notes
The supplied commentaries note one variant in verse 8: some manuscripts read “εἰπὲ λόγῳ” (speak by a command) instead of “εἰπὲ λόγον” (speak a word). Clarke cites extensive manuscript, version, and patristic support for λόγῳ, which would mean “speak by a word” or “by a command.” The meaning is not substantially altered, both readings emphasize the power of Jesus’ spoken command. No other significant textual variants are mentioned in the supplied sources for this passage.
Reception History
Matthew 8:5-13 has been treasured across church traditions as a profound example of faith. The story appears in the lectionary for the Third Sunday after Epiphany (Lange), highlighting the manifestation of Christ’s authority to the nations. Early church writers such as Irenaeus and Augustine saw in the centurion a foreshadowing of Gentile inclusion. During the Reformation, Calvin emphasized that Christ’s marveling shows his genuine humanity and his delight in faith wherever it is found. The passage has been a go-to text for prayers for healing from a distance and for sermons on humility, authority, and the universal scope of the gospel. In modern evangelical and Catholic contexts alike, the centurion’s words “Lord, I am not worthy” are echoed in the liturgy before Communion, connecting this story to the ongoing life of the Church.
Preaching This Verse
Three-point outline
- Faith that Recognizes Authority, The centurion understood that Jesus’ word alone could heal. He drew an analogy from military life: as a man under authority, his commands are carried out; so Christ’s command over disease is absolute.
- Faith that Humbles, Despite his rank, the centurion said, “I am not worthy that you should come under my roof.” True faith produces genuine humility, not presumption (Barnes: “It was an expression of great humility”).
- Faith that Receives, Jesus said, “As you have believed, so be it done to you.” The servant was healed in that hour. Faith opens the channel for God’s power. Calvin notes that “when he finds the vessel of faith open, Christ pours out his grace.”
Five-point outline
- The Need Presented, A Roman officer pleads for his paralyzed servant, showing compassion across social boundaries.
- The Humble Request, The centurion refuses Jesus’ offer to come; he only asks for a word.
- The Understanding of Authority, He compares his own command over soldiers to Jesus’ authority over sickness.
- The Commendation, Jesus marvels and declares this faith greater than any he has found in Israel.
- The Kingdom Reversal, Jesus announces that many Gentiles will feast with the patriarchs, while some of Israel will be cast out.
Illustration hooks
- A manager delegates tasks from a distance, confident in the authority she carries. Those who know authority trust it to work even when they cannot see it.
- A parent prays for a child hospitalized in another city. The request is not “come and heal,” but “speak the word.” Distance does not diminish trust in God’s power.
- A person who rarely attends church quietly demonstrates deep faith through acts of compassion, reminding the congregation that faith is not measured by visibility but by confidence in Christ.
Questions your congregation is asking
- Does God answer prayers for healing even when we cannot be physically present? The centurion’s story says yes.
- What does it mean to have “great faith”? Does it require perfect understanding, or simply trust in Jesus’ authority?
- If Gentiles can outshine Israelites in faith, can outsiders today have a faith that puts lifelong church members to shame?
Leading a Discussion
Matthew 8:5-13 confronts us with a surprising faith from an unlikely source. A Roman officer, not a Jew, becomes the example of trust in Jesus’ authority. As you discuss, consider how the centurion’s understanding of power and his humility challenge our own approaches to prayer and to people outside the church.
Discussion questions
- Why do you think the centurion approached Jesus personally (Matthew) while also sending Jewish elders (Luke)? What does this tell us about his character?
- “Lord, I am not worthy.” How does humility relate to faith? Can a person have great faith without humility?
- What does the centurion’s analogy (for I also am a man under authority) reveal about his understanding of who Jesus is?
- Jesus marvels at the centurion’s faith. What kind of faith causes even Jesus to marvel? Is it rare today?
- How do you respond to Jesus’ warning that some “children of the kingdom” will be cast out while outsiders are welcomed in? Does this make you uncomfortable?
- What steps can we take to cultivate the centurion’s kind of faith: authority-recognizing, humble, and expectant?
- How can our church community become more open to unexpected expressions of faith from those outside our usual circles?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 4:13 | Leaving Nazareth, he came and lived in Capernaum, which is by the sea, in the region of Zebulun and Naphtali, |
| Matthew 9:1 | He entered into a boat and crossed over, and came into his own city. |
| Matthew 11:23 | You, Capernaum, who are exalted to heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until today. |
| Matthew 27:54 | Now the centurion and those who were with him watching Jesus, when they saw the earthquake and the things that were done, were terrified, saying, “Truly this was the Son of God!” |
| Mark 2:1 | When he entered again into Capernaum after some days, it was heard that he was at home. |
| Mark 15:39 | When the centurion, who stood by opposite him, saw that he cried out like this and breathed his last, he said, “Truly this man was the Son of God!” |
| Luke 7:1 | After he had finished speaking in the hearing of the people, he entered into Capernaum. |
| Luke 7:2 | A certain centurion’s servant, who was dear to him, was sick and at the point of death. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
5 public-domain commentaries, condensed into plain language.
Calvin's Commentaries Reformed 1564
Calvin highlights that the centurion's faith was praised above any in Israel because he asked for no visible sign, resting entirely on Christ's bare word. This shows that certainty of salvation comes from the word, not from bodily presence or sacraments alone. The centurion's humble recognition of unworthiness and his understanding of Christ's authority as divine are key to this faith.
Gill's Exposition of the Bible Baptist 1748
Gill highlights that the centurion, a Gentile soldier, shows a faith greater than any Christ found in Israel by recognizing His divine power to heal with just a word. This prompts Christ to marvel and declare that many Gentiles will join the patriarchs while the children of the kingdom are cast out.
Lange's Commentary Reformed 1857
Lange stresses that Christ's touch of the leper overturns the old covenant order: rather than becoming unclean, He cleanses by contact. He also sees the centurion's faith as surpassing Israel's, foreshadowing Gentiles entering the kingdom while those who rely on birthright are cast out.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that this centurion was a Gentile soldier and a Roman officer, yet he was remarkably godly. For Henry the striking point is that God has a faithful remnant among all kinds of people, even in the most unlikely professions and nations.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley explains that in Jewish idiom, actions done by a messenger are often attributed to the person who sent them. This resolves the apparent difference between Matthew's account (the centurion speaking directly) and Luke's (messengers speaking for him). The centurion's humility and remarkable faith still shine through this cultural frame.