Luke § 29

And when he had finished giving these instructions, he teaches his disciples to follow the example of their teachers. For immediately the servant of a Gentile centurion is offered to the Lord to be healed, in whom the people of the nations, who were held captive by the bonds of earthly servitude and tormented by deadly passions, are expressed to be healed by the grace of the Lord. But what he said about the servant dying did not deceive the Evangelist; for he would indeed have died if he had not been healed by Christ. Therefore, he fulfilled the commandment with heavenly love, who loved his enemies in this way: that he might rescue them from death and bring them into the hope of eternal salvation.

But having finished His teaching, He rightly instructs them to follow the example of His precepts. For straightway the servant of a Gentile centurion is presented to the Lord to be healed. Now the Evangelist, when he said that the servant was about to die, did not err, because he would have died had he not been healed by Christ.

Mystically, by the centurion's servant is signified that the Gentile people who were enthralled by the chain of worldly bondage, and diseased with deadly passions, are to be healed by the mercy of the Lord.

(de Con. Ev. l. ii. c. 20.) Here we must understand that He did not enter before He had ended these sayings, but it is not mentioned what space of time intervened between the termination of His discourse, and His entering into Capernaum. For in that interval the leper was cleansed whom Matthew introduced in his proper place.

When he had completed all his words in the hearing of the people, he entered Capernaum. Here it must be understood that, when he had indeed completed all his words in the hearing of the people, Christ entered Capernaum, meaning that he did not enter before these words had been finished, but it is not stated after what interval of time, once he had finished these discourses, he entered Capernaum. Within that interval, that leper was cleansed whom Matthew interposes in his own place, but this one anticipates beforehand.

After the Evangelist has set forth the truth of Christ's teaching, here for its commendation he manifests the sublimity of the Teacher, which he shows to be preeminent on account of three things, namely on account of the excellence of power, on account of the evidence of truth, and on account of the abundance of piety. The excellence of power is shown in working great miracles; the evidence of truth, in approving true testimonies; the abundance of piety, in pardoning sins.

First, on account of the excellence of power proven through two miracles. The first is the healing of the boy about to die; the second is the raising of the young man already dead. For in the healing of the one about to die, the Lord of life is shown, who can save a perishing life; in the raising of the dead, the Lord of death, who can overcome death. Likewise, in the healing of the body about to die, the Lord of bodies is shown, who can restore the body; in the raising of the dead, the Lord of souls, who can recall souls to bodies.

First, therefore, as to the suitability of the time, it is said: And when he had finished all his words in the hearing of the people, that is, after the time of preaching and of perfect and complete instruction, which pertains to that Teacher, according to that passage of Ecclesiasticus forty-three: "We say many things and fall short in words; the consummation of all discourse is he himself"; he, namely, abbreviated in the flesh, according to that passage of Isaiah ten: "The consummation abbreviated shall overflow with justice"; and twenty-eight: "I have heard a consummation and abbreviation from the Lord God of hosts"; this he said in the person of the people hearing Christ, to whom above in chapter four Christ said: "Today this Scripture is fulfilled in your hearing," namely of the Jews.

Second, as to the suitability of the place, it is added: He entered Capharnaum. It is said above in chapter four: "How many things we have heard you did in Capharnaum"; whence in Matthew eleven it is said: "And you, Capharnaum, shall you be exalted even to heaven?" Which he says on account of the many mighty works which he did there. — The reason for this is that this is a city of Galilee, which was on the border of the Gentiles and the Jews, so that Christ might be shown to be the cornerstone, according to that passage in Ephesians two: "That he might create the two in himself into one new man, making peace." And in this was fulfilled the prophecy of Isaiah nine: "In the former time the land of Zebulun and the land of Naphtali were lightened, and in the latter time the way of the sea beyond the Jordan, Galilee of the Gentiles, was made heavy," etc.

Spiritually, here according to allegory is understood the healing of the Gentile people, which is gathered from the sick person and from the intervening person and from the order of the healing. — The person indeed who was sick was of servile condition: so too was the Gentile people before the coming of Christ, because they were serving sin — according to that passage in John eight: "He who commits sin is a slave of sin," and the reason for this is stated in Second Peter two: "By whom a man is overcome, of him he is also the slave" — and on account of the sin especially of idolatry, on account of which they were slaves of weak things: Galatians four: "When we were little ones, we were serving under the elements of the world"; and afterward: "How do you turn back again to the weak and needy elements, which you desire to serve again"? He speaks to the Galatians, who had been Gentiles.

From the intervening person, who were the elders of the Jews, by whom are understood the Apostles, according to that passage in Isaiah three: "The Lord will come to judgment with the elders of the land and the princes of the people." These are the Apostles, to whom it is said in Matthew nineteen: "You also shall sit upon twelve seats, judging the twelve tribes of Israel," etc. By their intervention the Gentile people was healed, according to that passage in the last chapter of Matthew: "Go, teach all nations"; and through this they were converted to the light of Christ, by which they were illuminated and saved, according to that passage in Isaiah forty-nine: "It is a small thing that you should be my servant to raise up the tribes of Jacob and to convert the dregs of Israel: I have given you as a light to the nations."

From the order of the cure, because through the greatness of faith, which is preferred to the faith of Israel: Romans 11, "Blindness in part has happened in Israel, until the fullness of the Gentiles should enter in, and so all Israel should be saved"; Acts 15: "God chose that through my mouth, says Peter, the Gentiles should hear the word of the Gospel and believe"; "and He made no distinction between us and them, purifying their hearts by faith"; Romans 10: "There is no distinction between Jew and Greek"; "for everyone, whosoever shall call upon the name of the Lord, shall be saved."

Spiritually, however, according to the tropology, there is designated here the cure of the sinful man, to which three things concur, as here. The first is the recognition of one's own infirmity, because it is first required that a man recognize his offense; to which Jeremiah 2 exhorts: "See your ways in the valley, know what you have done"; otherwise you will not be able to be justified, as is added in the same place: "Behold, I will contend with you in judgment, because you have said: I have not sinned." Attending to this, the penitent soul says in Jeremiah 31: "Convert me, O Lord, and I shall be converted." "For after You converted me, I did penance; and after You showed me, I struck my thigh," etc. — The second is through the intervention of apostolic authority, because it was said to Peter in Matthew 16: "And I will give to you the keys of the kingdom of heaven, and whatsoever you shall bind upon earth shall be bound also in heaven," etc. And in John 20 it is said to all the Apostles: "Whose sins you shall forgive, they are forgiven them," etc. Therefore it is said in Leviticus: "The priest shall pray for him, and it shall be forgiven him"; whence Hebrews 5: "Every high priest taken from among men is appointed for men in the things that pertain to God, that he may offer gifts and sacrifices for sins."

The third is through the condescension of divine mercy, approaching the house of the sick man through the infusion of grace, according to that passage in the canticle of Zechariah, above in chapter 1: "To give knowledge of salvation," etc., "through the bowels of the mercy of our God." But the grace of the Lord draws nearer to the humble, because, according to that passage in James 4, "God resists the proud, but gives grace to the humble." "For the Lord is on high and regards the lowly, and the lofty He knows from afar." Whence in the Psalm: "The Lord is near to those who are troubled in heart, and He shall save the humble of spirit"; as is said below in chapter 19 concerning Zacchaeus, who was small of stature: "Make haste and come down, for today I must abide in your house"; because He willingly condescends to the humble. Augustine: "God is on high: humble yourself, and He comes to you; exalt yourself, and He flees from you."

And note that Zacchaeus humbled himself in one way, the centurion in another: Zacchaeus by receiving, the centurion by not daring to receive; for in both ways reverence is shown to the Lord. Whence he does well who out of reverence frequently receives the Lord's body in the Sacrament; and he also does well who out of reverence abstains; for to both salvation is given, as to the centurion's servant and to Zacchaeus himself. Thus it is to be understood in the matter at hand.

In that last section, decision may seem to have been given likewise concerning military service, which is between dignity and power. But now inquiry is made about this point, whether a believer may turn himself unto military service, and whether the military may be admitted unto the faith, even the rank and file, or each inferior grade, to whom there is no necessity for taking part in sacrifices or capital punishments. There is no agreement between the divine and the human sacrament, the standard of Christ and the standard of the devil, the camp of light and the camp of darkness. One soul cannot be due to two masters—God and Caesar. And yet Moses carried a rod, and Aaron wore a buckle, and John (Baptist) is girt with leather and Joshua the son of Nun leads a line of march; and the People warred: if it pleases you to sport with the subject. But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbelted every soldier. No dress is lawful among us, if assigned to any unlawful action.

Likewise, when extolling the centurion's faith, how incredible a thing it is, that He should confess that He had "found so great a faith not even in Israel," to whom Israel's faith was in no way interesting! But not from the fact (here stated by Christ) could it have been of any interest to Him to approve and compare what was hitherto crude, nay, I might say, hitherto naught. Why, however, might He not have used the example of faith in another god? Because, if He had done so, He would have said that no such faith had ever had existence in Israel; but as the case stands, He intimates that He ought to have found so great a faith in Israel, inasmuch as He had indeed come for the purpose of finding it, being in truth the God and Christ of Israel, and had now stigmatized it, only as one who would enforce and uphold it. If, indeed, He had been its antagonist, He would have preferred finding it to be such faith, having come to weaken and destroy it rather than to approve of it.

Or in another way. The centurion must be understood as one who stood foremost among many in wickedness, as long as he possesses many things in this life, i. e. is occupied with many affairs or concerns. But he has a servant, the irrational part of the soul, that is, the irascible and concupiscent part. And he speaks to Jesus, the Jews acting as mediators, that is, the thoughts and words of confession, and immediately he received his servant whole.

When He had strengthened His disciples by more perfect teaching, He goes to Capernaum to work miracles there; as it is said, When he had ended all his sayings, he entered into Capernaum.

Now a certain centurion's servant, who was sick and about to die, who was precious to him. Someone might ask, either piously to find out or impiously to criticize, on what grounds the evangelist said of a servant who was not dead but was healed that he was about to die. To which a brief response should be given that he truly was about to die if he had not been restored to life by the faith of his beseeching master and the compassion of Christ. In the same way, King Hezekiah was about to die according to a certain manner of human nature, when he heard the words of the true prophet: "Set your house in order, for you shall die and not live" (2 Kings 20); but by the hidden judgment of divine providence, which has arranged all things in measure, number, and weight, he was to obtain fifteen more years of life through tears and prayers.

As to the urgency of the illness, it is added: A certain centurion's servant, being gravely ill, was about to die: and thus he had a grave illness, according to that passage in Matthew eight: "My servant lies at home paralyzed and is grievously tormented." Now he calls him a centurion who was in charge of a hundred soldiers, which they did deliberately in battles so that they might easily know the number of warriors; whence there were tribunes, centurions, commanders of fifty, and commanders of ten, who are named from the number of those over whom they preside; a tribune, however, is said to be one who presides over a thousand. And Moses was counseled to appoint these for the governance of the people; Exodus eighteen: "Appoint from among them tribunes, centurions, commanders of fifty, and commanders of ten, who shall judge the people."

This centurion, although he had many servants, held this one dear among the others, and therefore it adds: Who was precious to him, that is, affectionately beloved, according to that passage in Sirach thirty-three: "If you have a faithful servant, let him be to you as your own soul"; because, according to that passage in Proverbs seventeen, "a wise servant shall rule over foolish sons." Whence this servant, although he was sick, was nevertheless not burdensome to his master, but dear on account of his master's piety; Proverbs twelve: "The just man knows the souls of his beasts," etc.

Although that centurion was strong in battle, and the prefect of the Roman soldiers, yet because his particular attendant lay sick at his house, considering what wonderful things the Saviour had done in healing the sick, and judging that these miracles were performed by no human power, he sends to Him, as unto God, not looking to the visible instrument by which He had intercourse with men; as it follows, And when he heard of Jesus, he sent unto him, &c.

In this matter we must carefully observe that, as we have learned from another evangelist's testimony, a centurion came to the Lord saying: "Lord, my servant lies paralyzed in my house and is grievously tormented." To whom Jesus immediately responds: "I will come and heal him." What does it mean that the royal official asks him to come to his son, and yet he refuses to go bodily; but to the centurion's servant he is not invited, and yet he promises to go bodily? He does not deign to be present to the royal official's son through bodily presence, yet he does not disdain to go to meet the centurion's servant. What is this, except that our pride is rebuked, we who in men venerate not the nature by which they were made in the image of God, but honors and riches?

(ubi sup.) How then will that be true which Matthew relates, A certain centurion came to him, seeing that he himself did not come? unless upon careful consideration we suppose that Matthew made use of a general mode of expression. For if the actual arrival is frequently said to be through the means of others, much more may the coming be by others. Not then without reason, (the centurion having gained access to our Lord through others,) did Matthew, wishing to speak briefly, say that this man himself came to Christ, rather than those by whom he sent his message, for the more he believed the nearer he came.

And when he heard about Jesus, he sent to him elders of the Jews, asking him to come and heal his servant. By divine dispensation it happened that the elders of the Jews were sent to the Lord, and while they stood by, the one who was ill was healed, so that they would be without excuse if, while a Gentile man believed, they did not believe. However, it is asked how it agrees that Luke says the Centurion sent messengers, but Matthew narrates that he himself approached the Lord. But to those seeking piously, it easily becomes clear that Matthew, for the sake of brevity, said that he himself approached, whose desire and will were truly conveyed to the Lord, even though others were carrying it, also mystically commending to us what is written: Come to him, and be enlightened (Psalm 34). For because the faith of the Centurion, by which one truly approaches Jesus, he praised so much that he said: I have not found such great faith in Israel (Matthew 8), the prudent evangelist wanted to say that he himself rather approached Christ, rather than those through whom he had sent his words. But furthermore, Luke revealed the whole event as it happened, so that from this we might be forced to understand how the other, who could not lie, said he had approached. For just as that woman who suffered from the issue of blood, although she touched the hem of his garment, yet more because she believed, touched the Lord, than those crowds by whom he was pressed, so also the centurion, the more he believed, the more he approached the Lord.

And when he had heard of Jesus, etc. After the opportunity of working a miracle, the Evangelist here adds the worthiness of obtaining a remedy, which the Evangelist gathers from three things, namely from the centurion's reverence in supplicating, from the elders' confidence in petitioning, and from the Savior's clemency in condescending. Which three things, concurring together, make the sick servant worthy of finding the remedy of health.

Therefore, as regards the centurion's reverent supplication, he sets forth: And when he had heard about Jesus, not only with the ear of the body, but also with the ear of the heart, according to that passage in Romans 10: "Faith comes from hearing, and hearing through the word of Christ." And because faith causes one to approach with reverence, since it proclaims the admirable majesty of God, therefore he adds: He sent to him the elders of the Jews, as though he himself were not worthy to approach nor dared to do so — just as the children of Israel at the time of the giving of the Law, in Exodus 20, said to Moses: "Speak to us yourself; let not the Lord speak to us, lest perhaps we die." And he himself gives this reason below in the same chapter: "For which reason I did not consider myself worthy to come to you." And therefore he sent, not as lesser messengers, but as more worthy ones. And therefore he sent elders, because they are to be revered and heeded for their age and wisdom; Job 12: "In the ancient is wisdom, and in length of time, prudence." — Hence through them he was entreating the Lord, which is noted when he adds: Asking him to come and heal his servant, according to that passage in Ecclesiasticus 38: "In your sickness do not despise yourself, but pray to the Lord, and he will heal you"; and likewise another on your behalf, because, in the last chapter of James, "the prayer of faith shall save the sick, and the Lord shall raise him up."

But Matthew seems to contradict this, for he says that "the centurion himself approached the Lord." But there is no contradiction, because, as Bede says, Matthew speaks of an approach through faith, while Luke narrates the order of events as they occurred. Augustine also says that according to common usage, one who begins to go is said to approach; and one who acts through another is also said to ask. Hence there is no contradiction; but there would be if Matthew said that he had come to him bodily in his own person, which he does not say — rather, he says something that is consistent with what Luke says, and the one explains and confirms the other.

(Hom. 26. in Matt.) How again does Matthew tell us that the centurion said, I am not worthy that thou shouldest enter under my roof, while Luke says here, that he beseeches Him that He would come. Now it seems to me that Luke sets before us the flatteries of the Jews. For we may believe that when the centurion wished to depart, the Jews drew him back, enticing him, saying, We will go and bring him. Hence also their prayers are full of flattery, for it follows, But when they came to Jesus, they besought him instantly, saying that he was worthy. Although it became them to have said, He himself was willing to come and supplicate Thee, but we detained him, seeing the affliction, and the body which was lying in the house, and so to have drawn out the greatness of his faith; but they would not for envy reveal the faith of the man, lest He should seem some great one to whom the prayers were addressed. But wherein Matthew represents the centurion to be not an Israelite, while Luke says, he has built us a synagogue, there is no contradiction, for he might not have been a Jew, and yet built a synagogue.

Pray does the emperor in person set forth, or the prefect in person cudgel? One whose ministers do a thing is always said to do it. So "He will baptize you" will have to be understood as standing for, "Through Him," or" Into Him," "you will be baptized.

As regards the confident intercession of the elders, he adds: And they, when they had come to Jesus, entreated him earnestly, because they did this out of love and confidence; Romans 12: "Not slothful in solicitude, fervent in spirit, serving the Lord, instant in prayer, sharing in the necessities of the saints."

And because the most powerful reason for obtaining a request is the merit of the one on whose behalf it is sought, therefore they add, saying: He is worthy that you should grant this to him; and thus you have already found what you seek, according to that passage in Wisdom 6 concerning Wisdom: "For she goes about seeking those who are worthy of her, and she shows herself to them cheerfully in the ways, and meets them with all providence."

And the elders of the Jews indeed demand favours for a small sum spent in the service of the synagogue, but the Lord not for this, but a higher reason, manifested Himself, wishing in truth to beget a belief in all men by His own power, as it follows, Then Jesus went with them.

In order to praise the centurion more, the Jews said to the Lord, "It is right that you should help him, for he is a lover of our nation, and he himself has built us a synagogue." If one who has constructed a place where Christ is always denied is visited with heavenly mercy, how much more to be visited is one who has built a tabernacle where Christ is daily preached! The Lord did not approve the work that the centurion had done but the spirit in which he accomplished it. If he eagerly built a synagogue at a time when there were as yet no Christians, it is understood that he would all the more eagerly have built a church had there been Christians. He still preaches Christ even though he builds a synagogue.

For he loves our nation, and he himself built our synagogue. Those who report the synagogue built for them by the centurion clearly show that just as we call the Church, so also they were accustomed to call the synagogue, not only the assembly of the faithful, but also the place where they gathered, as we have also taught above.

But herein they show, that as by a church, so also by a synagogue, they were wont to mean not only the assembly of the faithful, but also the place where they assembled.

And to confirm this worthiness they add: For he loves our nation, although he is a foreigner; and therefore you, who are of our nation, ought to love him, according to what you say of yourself in Proverbs 8: "I love those who love me." — Nor does he merely "love in word or tongue, but in deed and truth"; whence they also add: And he himself built us a synagogue, which indeed was a great benefaction and a sign of great love. Whence Gregory says of charity that "love works great things, if it exists; but if it refuses to work, it is not love." And since he gives great alms, he is worthy that you grant him a great favor, so that he may know that what is said in Sirach 12 is true: "Do good to the just, and you will find great recompense — and if not from him, certainly from the Lord"; as if they were saying: show yourself to be the Lord of our people, so that you may do for him as you did for the midwives in Exodus 1, who showed mercy to the Hebrews, of whom it is said: "Because the midwives feared God, he built them houses."

Which certainly He did not do, because He was unable to heal when absent, but that He might set them an example of imitating His humility. He would not go to the son of the nobleman, lest He should seem thereby to have respected his riches; He went immediately here, that He might not seem to have despised the low estate of a centurion's servant. But the centurion laying aside his military pride puts on humility, being both willing to believe and eager to honour; as it follows, And when he was not far off, he sent unto him, saying, Trouble not, thyself: for I am not worthy, &c. For by the power not of man, but of God, he supposed that health was given to man. The Jews indeed alleged his worthiness; but he confessed himself unworthy not only of the benefit, but even of receiving the Lord under his roof, For I am not worthy that thou shouldest enter under my roof.

But the centurion wished not to trouble Jesus, for Whom the Jewish people crucified, the Gentiles desire to keep inviolate from injury, and (as touching a mystery) he saw that Christ was not yet able to pierce the hearts of the Gentiles.

Do not think that it is impossible for any one to please God while engaged in active military service. Among such persons was the holy David, to whom God gave so great a testimony; among them also were many righteous men of that time; among them was also that centurion who said to the Lord: "I am not worthy that Thou shouldest come under my roof, but speak the word only, and my servant shall be healed: for 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;" and concerning whom the Lord said: "Verily, I say unto you, I have not found so great faith, no, not in Israel." Among them was that Cornelius to whom an angel said: "Cornelius, thine alms are accepted, and thy prayers are heard," when he directed him to send to the blessed Apostle Peter, and to hear from him what he ought to do, to which apostle he sent a devout soldier, requesting him to come to him. Among them were also the soldiers who, when they had come to be baptized by John,—the sacred forerunner of the Lord, and the friend of the Bridegroom, of whom the Lord says: "Among them that are born of women there hath not arisen a greater than John the Baptist,"—and had inquired of him what they should do, received the answer, "Do violence to no man, neither accuse any falsely; and be content with your wages." Certainly he did not prohibit them to serve as soldiers when he commanded them to be content with their pay for the service.

Jesus, however, was going with them. Great is the loftiness of the Lord, who could heal by a word alone, but no less is the humility, who deigned to visit a sick servant. For as a powerful and kind one, he was going to save when asked, and in the midst of the journey, he saved by a word when requested, lest it be thought that he went bodily not due to a lack of power but as an example of humility. Elsewhere, he wished to come to heal the son of a royal official, lest he be seen honoring wealth. Here, lest it be thought he despised a servile condition, he agreed immediately to go to the centurion's servant.

And when he was not far from the house, the centurion sent friends to him, saying: Lord, do not trouble yourself. For I am not worthy that you should enter under my roof. Conscious of his Gentile life, he thought himself burdened more by the Lord's condescension than helped, and he felt he could not host Christ, who, though endowed with faith, was not yet instructed in the sacraments. But because what our weakness does not dare to presume, divine grace knows how to give; and another centurion, who, like him, prefigures a believing people from the Gentiles, received the gift of the Holy Spirit by the merit of great faith and justice before he was baptized. And this one, though not yet catechized, earned both the praise of his faith from the Lord and the salvation of his servant. About whom it is beautifully said through allegory that Jesus was not far from the house, even if he did not dare to invite him under his roof, because salvation is near to those who fear him. And whoever uses natural law rightly, whereby he performs the good he knows, thereby comes closer to him who is truly good. But those who added crimes to the errors of paganism could be applied to what the Lord said elsewhere to the crowds flocking to him: For some of them have come from afar.

But the centurion, whose faith is preferred to Israel, represents the elect from the Gentiles, who as it were attended by their hundred soldiers, are exalted by their perfection of spiritual virtues. For the number hundred, which is transferred from the left to the righta, is frequently put to signify the celestial life. These then must pray to the Lord for those who are still oppressed with fear, in the spirit of bondage. But we of the Gentiles who believe can not ourselves come to the Lord, whom we are unable to see in the flesh, but ought to approach by faith; we must send the elders of the Jews, that is, we must by our suppliant entreaties gain as patrons the greatest men of the Church, who have gone before us to the Lord, who bearing us witness that we have a care to build up the Church, may intercede for our sins. It is well said that Jesus was not far from the house, for his salvation is nigh unto them that fear him, and he who rightly uses the law of nature, in that he does the things which he knows to be good, approaches nigh unto Him who is good.

As for the condescending clemency of the Savior, it is added: And Jesus went with them, fully satisfying their petition. Now the Lord preferred to satisfy their petition rather than the petition of the royal official in John 4, who said: "Lord, come down before my son dies," either because of the greater faith and humility of the centurion, to whom the Lord more readily condescended, according to that passage in Jeremiah 5: "Lord, your eyes look upon faith." Or to commend humility, according to what Ambrose says: "He was unwilling to go to the son of the royal official, lest he seem to have honored riches; but he goes to the servant of the centurion, lest he be thought to have despised a servile condition. Faith shines forth in works, when he heals; but humility works more in the affections, when he goes." Or he did this to exclude respect of persons, according to what is said in Wisdom 6: "He himself made the small and the great, and he has equal care for all"; whence in Acts 10: "In truth I have found that God is no respecter of persons"; and therefore in James 2: "Do not, brothers, hold the faith of our Lord Jesus Christ of glory with respect of persons"; which happens when the rich are preferred to the poor, as is said in the same place.

And when he was now not far off, etc. After the opportunity for working a miracle and the worthiness for obtaining a remedy, there is added here thirdly the fittingness of hastening the benefit, which indeed consists in the merit of excellent faith, whose excellence is confirmed in three ways: first, namely, from the humility of devout confession; second, from the authority of divine testimony; and third, from the swiftness of the desired healing. As for the humility of devout confession, note that the centurion intimates the excellence of divine power by a sign, explains it by word, and proves it by argument. He indicates by a sign, when he does not dare to receive Him; he explains by word, when he says that He can do all things: he proves by argument, because all things must obey Him.

On account of which he says: And when He was now not far from the house: He was indeed near to the bodily house, but nearer to the house of the mind, because, according to that word of the Psalm: "The Lord is near to all who call upon Him"; whereas concerning the wicked, Jeremiah 12: "You are near to their mouth and far from their reins." This man was not such; whose sign was preeminent humility, which he showed first by confessing his own unworthiness, when he says: The centurion sent friends to Him, saying: Lord, do not trouble Yourself, as if to say: I am not such that You should labor on my account and be bodily wearied, because it was laborious for Him to go, according to that word of John 4: "But Jesus, wearied from the journey, sat thus upon the well." — He did not say this because he refused the bodily presence of Christ, but on account of his own unworthiness; whence he also adds: For I am not worthy that You should enter under my roof, which he says in consideration of his own uncleanness and sin, just as Peter also above in chapter 5: "Depart from me, Lord, for I am a sinful man"; 2 Kings 24, Araunah said to the king: "What is the reason that my lord the king should come to his servant?" And this unworthiness was not hidden from him through pride, but was known to him through preeminent humility.

"I am not worthy that you should enter my house. I am not capable of receiving the Sun of Righteousness in its entirety; a little radiance from it is sufficient for me to remove sickness, as it does for the darkness." When our Lord heard this, he marveled at him. God marveled at a human being. He said to those who were near him, "Truly, I say to you, not even in anyone among the house of Israel have I found this kind of faith." … The centurion had brought them, and he came so that they would be advocates on his behalf. He rebuked them because they did not possess his faith. To show that the centurion's faith was the first of the faith of the Gentiles, he said, "Do not imagine that this faith can be limited to the centurion." For he saw and believed. "Many will believe who have not seen." "Many will come from the east and from the west and will sit at table with Abraham, Isaac and Jacob in the kingdom of heaven, etc."

A centurion came to the Lord saying: "Lord, my servant lies paralyzed in my house and is grievously tormented." To whom Jesus immediately responds: "I will come and heal him." What does it mean that the royal official asks him to come to his son, and yet he refuses to go bodily; but to the centurion's servant he is not invited, and yet he promises to go bodily? He does not deign to be present to the royal official's son through bodily presence, yet he does not disdain to go to meet the centurion's servant. What is this, except that our pride is rebuked, we who in men venerate not the nature by which they were made in the image of God, but honors and riches? And when we consider what surrounds them, we certainly fail to perceive their inner worth, while we consider what is despised in bodies, we neglect to weigh what they truly are. But our Redeemer, to show that what is lofty among men should be despised, and what is despised among men should not be despised by the saints, was unwilling to go to the royal official's son, but was ready to go to the centurion's servant.

(ubi sup.) For as soon as he was freed from the annoyance of the Jews, he then sends, saying, Think not that it was from negligence I came not unto Thee, but I counted myself unworthy to receive Thee in my house.

See how the devout centurion becomes worthier to receive health as he confesses that he is unworthy. In considering his dwelling unacceptable, he has made it the more honorable and acceptable.… The Lord does not go to his house, but the Lord's healing goes. The Savior does not visit the sick man, but the Savior's health visits him.

But Luke well says, that friends were sent by the centurion to meet our Lord, lest by his own coming he might seem both to embarrass our Lord, and to have called for a requital of good offices. Hence it follows, Wherefore neither thought I myself worthy to come unto thee, but say in a word, and my servant shall be healed.

For which reason I also did not consider myself worthy to come to you. And we, who from the Gentiles have believed, cannot come to the Lord ourselves, whom we are now by no means able to see in the flesh, but whoever has recognized the passions of our servitude, ought now through faith to approach Him who is seated at the right hand of the Father, now to send the elders of the Jews, that is, the chief men of the Church, who have gone before us to the Lord, to earnestly beseech to acquire patrons, who, bearing witness for us, that we love the Church, and as much as it is in us, strive to edify it, interceding with the Lord for our sins and those of ours.

But say the word, and my servant will be healed. Great is the faith of the centurion, who professes the work of the word in Christ, and apt for the mysteries of our healing, who, if we knew Christ according to the flesh, but now no longer know Him (II Cor. V).

On account of which he adds: For which reason neither did I consider myself worthy to come to You. This judgment is one of humility, according to that word of Philippians 2: "In humility esteeming one another as superior to themselves." This judgment was in the Apostle through true humility, who said in 1 Corinthians 15: "I am the least of the Apostles, who am not worthy to be called an Apostle." Ambrose: "Having laid aside military honor, he takes up reverence, ready for faith, prompt for giving honor." And indeed true humility does this, because, according to that word of Ecclesiasticus 3, "great is the power of God alone, and He is honored by the humble alone."

Whence this man not only honored the Lord by confessing his own unworthiness, but also by professing the sublimity of divine power, when he adds: But say the word, and my servant shall be healed, as if to say: "no word is impossible with You," for You are that Word through whom "all things were made," John 1. You are that "word that heals all things," Wisdom 16; who "are full of power," Ecclesiastes 8; who are "living and efficacious," etc., Hebrews 4. Say therefore the word, and my servant shall be healed.

A centurion came to the Lord saying: "Lord, my servant lies paralyzed in my house and is grievously tormented." To whom Jesus immediately responds: "I will come and heal him." What does it mean that the royal official asks him to come to his son, and yet he refuses to go bodily; but to the centurion's servant he is not invited, and yet he promises to go bodily? He does not deign to be present to the royal official's son through bodily presence, yet he does not disdain to go to meet the centurion's servant. What is this, except that our pride is rebuked, we who in men venerate not the nature by which they were made in the image of God, but honors and riches? And when we consider what surrounds them, we certainly fail to perceive their inner worth, while we consider what is despised in bodies, we neglect to weigh what they truly are. But our Redeemer, to show that what is lofty among men should be despised, and what is despised among men should not be despised by the saints, was unwilling to go to the royal official's son, but was ready to go to the centurion's servant. Therefore our pride is rebuked, which does not know how to value men for the sake of men themselves. It considers only, as we said, what surrounds men; it does not look at their nature; it does not recognize the honor of God in men. Behold, the Son of God is unwilling to go to the royal official's son, and yet he is ready to come for the health of a servant. Certainly if anyone's servant asked us to go to him, immediately our pride would answer us in silent thought, saying: "Do not go, because you degrade yourself, your honor is despised, your position is cheapened." Behold, he comes from heaven who does not disdain to meet a servant on earth; and yet we, who are from the earth, scorn to be humbled on earth.

(ubi sup.) Here observe that the centurion held a right opinion concerning the Lord; he said not, pray, but, command; and in doubt lest He should from humility refuse him, he adds, For I also am a man set under authority, &c.

(contra Anom. Hom. 17.) We must here remark, that this word, Fac, signifies a command given to a servant. So God when He wished to create man, said not to the Only-begotten, "Make man," but, Let us make man, that by the form of unity in the words he might make manifest the equality of the agents. Because then the centurion considered in Christ the greatness of His dominion, therefore saith He, say in a word. For I also say to my servant. But Christ blames him not, but confirmed his wishes, as it follows, When Jesus heard these things, he marvelled.

For I too am a man placed under authority, having soldiers under me. He declares himself a man and subject to authority, whether of a tribune or of a governor, yet able to command those lower, so that it is understood all the more that He, who is God, and powerful above all, has an innumerable host of angelic virtue to obey His commands.

And I say to this one: Go, and he goes, and to another: Come, and he comes, to my servant: Do this, and he does it. He wants to show that the Lord can accomplish what He wills not only through the coming of His body but through the ministry of angels. For either the infirmities of the bodies or opposing forces, to which man is often given over in weakness, must be repelled, both by the word of the Lord and by the ministries of angels. Alternatively. The soldiers and servants who obey the centurion are natural virtues. Many who come to the Lord bring with them no small abundance of these. Of which it is said in the praise of Cornelius the centurion: Because he was a just man and fearing God with all his house, doing many alms to the people, and always praying to God (Acts X).

He says that he though a man subject to the power of the tribune or governor, yet has command over his inferiors, that it might be implied that much more is He who is God, able not only by the presence of His body, but by the services of His angels, to fulfil whatever He wishes. For the weakness of the flesh or the hostile powers were to be subdued both by the word of the Lord and the ministry of the angels. And to my servant, Do this, &c.

The soldiers and servants who obey the centurion, are the natural virtues which many who come to the Lord will bring with them in great numbers.

And that this suffices, he shows from the lesser, when he adds: For I also am a man set under authority, and thus I acknowledge myself subject to others, according to that passage in Romans thirteen: "Let every soul be subject to the higher powers"; yet so subject, that I am also set over others. Therefore he says: Having soldiers under me, who indeed obey my word; whence he adds: And I say to this one: Go, and he goes; and to another: Come, and he comes without contradiction, according to that passage in Hebrews, the last chapter: "Obey your leaders and submit to them." And this he says with respect to the greater services; and with respect to the lesser he adds: And to my servant, namely I say: Do this, and he does it: below in chapter twelve: "Blessed is that servant whom his lord, when he comes, shall find so doing," namely, as he commanded. From which he argues that, since He Himself is under no authority and has innumerable subjects, He can heal by a word alone; in which he confesses Jesus as Lord, concerning whom Ecclesiasticus forty-two says: "All things in every necessity obey Him."

The Demiurge, while ignorant of those things which were higher than himself, was indeed excited by the announcements made [through the prophets], but treated them with contempt, attributing them sometimes to one cause and sometimes to another; either to the prophetic spirit (which itself possesses the power of self-excitement), or to [mere unassisted] man, or that it was simply a crafty device of the lower [and baser order of men]. He remained thus ignorant until the appearing of the Lord. But they relate that when the Saviour came, the Demiurge learned all things from Him, and gladly with all, his power joined himself to Him. They maintain that he is the centurion mentioned in the Gospel, who addressed the Saviour in these words: "For I also am one having soldiers and servants under my authority; and whatsoever I command they do." They further hold that he will continue administering the affairs of the world as long as that is fitting and needful, and specially that he may exercise a care over the Church; while at the same time he is influenced by the knowledge of the reward prepared for him, namely, that he may attain to the habitation of his mother.

Is it, then, that we are of another and a superior nature, and that therefore the demons are afraid of us? Nay, we are of one and the same nature with you, but we differ in religion. But if you will also be like us, we do not grudge it, but rather we exhort you, and wish you to be assured, that when the same faith and religion and innocence of life shall be in you that is in us, you will have equal and the same power and virtue against demons, through God rewarding your faith. For as he who has soldiers under him, although he may be inferior, and they superior to him in strength, yet 'says to this one, Go, and he goes; and to another, Come, and he comes; and to another, Do this, and he does it;' and this he is able to do, not by his own power, but by the fear of Cæsar; so every faithful one commands the demons, although they seem to be much stronger than men, and that not by means of his own power, but by means of the power of God, who has put them in subjection. For even that which we have just spoken of, that Cæsar is held in awe by all soldiers, and in every camp, and in his whole kingdom, though he is but one man, and perhaps feeble in respect of bodily strength, this is not effected but by the power of God, who inspires all with fear, that they may be subject to one.

But how remarkable is the humility of the divine that the Lord of heaven did not scorn to visit the servant of a centurion! Faith shines forth in works, but humanity operates more in emotions. He certainly did not do this because he could not care for him in his absence, but to give you a form to imitate in humility, by teaching you to be submissive to those who are lower and deferential to those who are higher. Finally, in another place, he says: Go, your son lives (John 4:50); so that you may know both the power of divinity and the grace of humility. He did not want to continue there, lest he appear to have bestowed his riches more on his adopted son: he himself went ahead, lest he appear to have despised the lowly status of a centurion's servant; for we are all one in Christ, slave and free.

The faith of the master is proved, and the health of the servant established, as it follows, And they that were sent returning to the house, found the servant whole that had been sick. It is possible then that the good deed of a master may advantage his servants, not only through the merit of faith, but the practice of discipline.

And when those who had been sent returned home, they found the servant, who had been sick, well. The faith of the master is proven, and the health of the servant is restored. Therefore, the merit of the Lord can also benefit the servants, not only by the merit of faith but also by the zeal of discipline. Matthew explains this more fully when the Lord said to the centurion: Go, and let it be done for you as you have believed (Matthew 8), and the boy was healed from that hour. But it is the custom of blessed Luke to abbreviate what he has seen fully explained by other evangelists, or even intentionally to pass over; what he knows to have been omitted or briefly touched upon by them, he elucidates more diligently. Mystically, as I have said, the centurion, whose faith is preferred to that of Israel, undoubtedly represents those chosen from among the Gentiles, who, as if surrounded by a centenary military contingent, are exalted in the perfection of spiritual virtues and seek nothing earthly from the Lord but only the joys of eternal salvation for themselves and their own. For the number one hundred, which is transferred from the left to the right, is customarily placed in the signification of heavenly life. Hence it is that Noah's ark is built in one hundred years, Abraham received the son of promise at one hundred years; Isaac sowed, and found a hundredfold in that year; the courtyard of the tabernacle is one hundred cubits long; in the one hundredth psalm, mercy and judgment are sung to the Lord, and other things of this kind. Therefore, men of such merit must pray to the Lord for those who are still oppressed by the spirit of servitude in fear, so that as they are gradually advanced to higher things, perfect love may cast out fear (1 John 4).

Matthew explains these things more fully, saying, that when our Lord said to the centurion, Go thy way, and as thou hast believed, so be it done unto thee, the servant was healed in the self-same hour. But it is the manner of the blessed Luke, to abridge or even purposely to pass by whatever he sees plainly set forth by the other Evangelists, but what he knows to be omitted by them, or briefly touched upon, to more carefully explain.

As to the swiftness of the desired healing, there is added: And those who had been sent returned, as if with hope of salvation obtained through the word of Christ, which he spoke, which Matthew expresses, although Luke is silent: "As you have believed, let it be done for you. And the boy was healed"; which Luke passes over in silence, because it can sufficiently be gathered from what was said before, because, as Bede says, "it is the custom of blessed Luke to abbreviate what has been fully set forth by others, or even deliberately to pass over it; but what has been said more briefly by others or omitted, he more carefully elucidates." And therefore he passes over in silence the word of the Lord, which the others relate, and tells of the return of the messengers, in order to express the swiftness of the miracle, which he intimates when he adds: They found the servant who had been sick, in good health. Therefore the operation of power arrived before the return of the messengers, so that what is said in the Psalm might be proven true: "His word runs swiftly." Nor is this surprising, because for him there is no difference between saying and doing, as the centurion faithfully believed and confessed with his mouth: because "with the heart one believes unto justice, and with the mouth confession is made unto salvation." And therefore, by believing and confessing that he could do it suddenly by his word alone, he obtained this by the merit of faith, so that the Lord's promise might be shown to be fulfilled, according to that passage in Matthew twenty-one: "Whatever you ask in prayer, believe that you will receive it, and it will be done for you." And thus the Evangelist sufficiently expressed the wondrous healing of the servant.