Matthew 8:9 Komentář

The evangelist having, in the foregoing chapters, given us a specimen of our Lord's preaching, proceeds now to give some instances of the miracles he wrought, which prove him a Teacher come from God, and the great Healer of a diseased world. In this chapter we have, I. Christ's cleansing of a leper (Mat 8:1-4). II. His curing a palsy and fever (Mat 8:5-18). III. His communing with two that were disposed to follow him (Mat 8:19-22). IV. His controlling the tempest (Mat 8:23-27). V. His casting out devils (Mat 8:28-34).

When he was come down from the mountain,.... Into which he went up, and preached the sermon recorded in the "three" preceding chapters: great multitudes followed him: which is mentioned, partly to shew, that the people which came from several parts, still continued with him, being affected with his discourses and miracles; and partly on account of the following miracle, of healing the leper, which was not done in a corner, but before great multitudes, who were witnesses of it: though some think this miracle was wrought more privately.

When Jesus heard it, he marvelled,.... Which must be understood of him as man; for as God, nothing could present itself unto him at unawares, unthought of, and not known before; and so could not raise admiration in him, and which cannot properly fall on a divine person: or he behaved, both by words and gesture, as persons do when they are astonished at anything; and this he might do, to raise the attention and wonder of those that were with him: and said to them that followed. This agrees perfectly with the account that Luke gives, that Christ was set out, with the messengers the centurion sent unto him, in order to come to his house, and heal his servant, and these that followed him were his disciples, and so some copies read, and others that were following him thither to see the miracle. Verily, I say unto you; a strong asseveration, and which Christ used, when he was about to deliver anything of considerable importance, and required attention: I have not found so great faith, no not in Israel: that is, among the people of Israel: so the Arabic version reads it, "in any of Israel"; and the Persic, "among the children of Israel"; and is to be understood, not of the patriarchs and prophets, and other eminent believers, which were in Israel formerly; but of the men of the then present generation, his mother and his apostles being excepted: though it may be questioned, whether the apostles themselves as yet, had expressed such a strong faith in him, as this man: or it may have a particular respect to them in Israel, who had applied to him for healing, and had been healed by him; that he had not met with and observed any such expression of faith, in his divine power from them, as this centurion had delivered. And it was the more remarkable, that it came from a Gentile, and from a soldier too: but as great as it was, he did not exceed it; he did not ascribe more to Christ than was proper, and which, by the way, is a clear proof of our Lord's divinity: for had he not been truly God, he would have rebuked, and not have commended this man's faith in him: who ascribed that power to him, which is peculiar to God: he is so far from finding fault with him, for thinking or speaking so highly of him, that he praises him for it, and prefers his faith in him, to any instance of it he had met with among the Israelites; who yet had far greater advantages of knowing him, and believing in him. There is a phrase in the Talmud (m) somewhat like this, only used of a person of a different character; where a certain Jew, observing another called by some of his neighbours Rabbi, thus expressed himself; "If this be a Rabbi, , "let there not be many such as he in Israel".'' And it is said (n) of Nadab and Abihu, "that two such were not found , "as they in Israel".'' (m) T. Bab. Taanith, fol. 20. 2. Derech Eretz. fol. 18. 1 (n) Zohar in Lev. fol. 24. 1. & 25. 4.

Also he therefore says that it needed only a word to heal his son, because all the salvation of the Gentiles is of faith, and the life of them all is in the precepts of the Lord; therefore he continues saying, For I am a man set under authority, having soldiers under me; and I say to this man, Go, and he goeth; to another, Come, and he cometh; and to my servant, Do this, and he doeth it.

But some say that these are two different occurrences; an opinion which has much to support it. Of Him in Luke it is said, He loveth our nation, and has built us a synagogue; but of this one Jesus says, I have not found so great faith in Israel; whence it might seem that the other was a Jew. But in my opinion they are both the same person. What Luke relates that he sent to Jesus to come to him, betrays the friendly services of the Jews. We may suppose that when the centurion sought to go to Jesus, he was prevented by the Jews, who offered to go themselves for the purpose of bringing him. But as soon as he was delivered from their importunity, then he sent to say, Do not think that it was from want of respect that I did not come, but because I thought myself unworthy to receive you into my house. When then Matthew relates, that he spoke thus not through friends, but in his own person, it does not contradict Luke's account; for both have only represented the centurion's anxiety, and that he had a right opinion of Christ. And we may suppose that he first sent this message to Him by friends as He approached, and after, when He was come thither, repeated it Himself. But if they are relating different stories, then they do not contradict each other, but supply mutual deficiencies. For indeed there is no necessary contradiction between Luke's statement, that he had built a synagogue, and this, that he was not an Israelite; for it was quite possible, that one who was not a Jew should have built a synagogue, and should love the nation.

Wherefore he said likewise, "For I also am a man set under authority;" that is, Thou art God, and I man; I under authority, but Thou not under authority. If I therefore, being a man, and under authority, can do so much; far more He, both as God, and as not under authority. Thus with the strongest expression He desires to convince Him, that he saith this, as one giving not a similar example, but one far exceeding. For if I (said he), being equal in honor to them whom I command, and under authority, yet by reason of the trifling superiority of my rank am able to do such great things; and no man contradicts me, but what I command, that is done, though the injunctions be various ("for I say to this man, go, and he goeth; and to another, come, and he cometh"): much more wilt Thou Thyself be able. And some actually read the place in this way, "For if I, being a man," and having inserted a stop, they add, "having soldiers under authority under me." But mark thou, I pray thee, how he signified that Christ is able both to overcome even death as a slave, and to command it as its master. For in saying, "come, and he cometh," and "go, and he goeth;" he expresses this: "If Thou shouldest command his end not to come upon him, it will not come." Seest thou how believing he was? For that which was afterwards to be manifest to all, here is one who already hath made it evident; that He hath power both of death and of life, and "leadeth down to the gates of hell, and bringeth up again." Nor was he speaking of soldiers only, but also of slaves; which related to a more entire obedience.

(Verse 9.) For I am also a man under authority, having soldiers under me. I say to this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it. He wanted to show that the Lord can fulfill his will not only through the coming of his body, but also through the ministry of angels.

(ubi sup.) If I who am under command have yet power to command others, how much more Thou whom all powers serve!

It was a sign of the centurion’s intelligence that merely by thinking to himself about what was likely, he believed such things about Christ. For he says, “I also am a man. But nevertheless I am the lord over those I have received authority to rule. Therefore it is nothing strange if you, who have received authority from God, should be able to command illnesses to depart by a mere word.” The centurion did not approach Jesus as one who is Son of God and Lord of the whole creation (for at that time, before the crucifixion, this was not yet known even by the disciples). Rather, he came to him as to a man who, because of his virtues, had received from God some greater-than-human authority. This is why he says, “For I also am a man.” For since he had said to him, “say the word,” and this might seem proper to God only, he rightly adds the statement, “for I also am a man,” as though to say, “It is nothing surprising if you, a man who has received authority from God, should be able to do this thing, since I myself, a man like you, receive subjects and am set over them to command them as I will.”

He has here developed the mystery of the Father and the Son, by the secret suggestion of the Holy Spirit; as much as to say, Though I am under the command of another, yet have I power to command those who are under me; so also Thou, though under the command of the Father, in so far as Thou art Man, yet hast Thou power over the Angels. But Sabellius perhaps affirms, seeking to prove that the Son is the same as the Father, that it is to be understood thus; 'If I who am set under authority have yet power to command, how much more Thou who art under the authority of none.' But the words will not bear this exposition; for he said not, 'If I being a man under authority,' but, 'For I also am a man set under authority;' clearly not drawing a distinction, but pointing to a resemblance in this respect between himself and Christ.

Or, we may understand by those that are set under the centurion, the natural virtues in which many of the Gentiles were mighty, or even thoughts good and bad. Let us say to the bad, Depart, and they will depart; let us call the good, and they shall come; and our servant, that is, our body, let us bid that it submit itself to the Divine will.

"The centurion answered and said, Lord, I am not worthy that Thou shouldest enter 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. 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." The centurion says, "If I who am the servant of the emperor command the soldiers who are under me, how much more so art Thou able to command death and the illnesses, so that they depart from one and beset another?" For illnesses of the body are God's soldiers and officers of punishment. Christ marvels, therefore, saying, "I have not found such great faith among the Israelites as I have in this Gentile." Others have interpreted these words thus: When Jacob, the renowned patriarch, beheld the ladder reaching up to heaven and the angels of God ascending and descending, he understood that God was present in that place, but not that He is everywhere present. Thus he said, "How fearful is this place! This is none other than the house of God" (Gen. 28:16-17). The Lord now marvels at the great and supernatural faith of this Gentile, saying, "Not even in Israel" - that is, in Jacob - "did I find such faith. For Jacob understood that I could appear in one place, but this man understands that I am everywhere in all places and that by word alone I can do all things." For he said, "Only speak the word, and my servant shall be healed."

Ord.: Thou are able without Thy bodily presence, by the ministry of Thy Angels, to say to this disease, Go, and it will leave him; and to say to health, Come, and it shall come to him.Haymo: Or, we may understand by those thatare set under the centurion, the natural virtues in which many of the Gentiles were mighty, or even thoughts good and bad. Let us say to the bad, Depart, and they will depart; let us call the good, and they shall come; and our servant, that is, our body, let us bid that it submit itself to the Divine will.

Then he states the comparison and proves the greater from the lesser. First, he describes the order of rank; secondly, the power (v. 9). The order is that some are over others, but do not have others over them; some are over others, but have another over them; some are under others and have none under them. Some, therefore, are in between, as he was; for he was under a tribune, but had soldiers under him. Hence he says, I say to one, "Go," and he goes, and to another, "Come," and he comes. In this, obedience is recommended to us: "Obey your prelates and be subject to them" (Heb 13:4). He also had other servants in charge of fodder: "Fodder and a stick and burdens for an ass; bread and discipline and work for a servant" (Sir 33:24). And to my servant, "Do this," and he does it. Hence he wishes to argue from the lesser; because if I, who am under authority, can do this, how much more the Lord of lords... But it should be recognized that rational creatures are free and are as soldiers: "Is there any number to his soldiers?" (Jb 25:3). Therefore, he is called the Lord of armies. But the irrational creature is under servile subjection, because it does not have the faculty of free will. Therefore, he wants to point out that since nature obeys your commands, command nature and it obeys you, because your word is full of judgment. It should be noted that this twofold authority is found in the soul; for the soul rules over the body, and the reason rules the irascible and concupiscible appetites. The first is a dominant power, because at the soul's command the body is moved; the second rules the others by a kind of commanding or regal power; hence they have certain movement initiated on their own. These are like soldiers: "What causes wars, and what causes fightings among you? Is it not your passions that are at war in your members?" (Jas 4:1); "I beseech you to abstain from the passions of the flesh that wage war against your soul" (1 Pt 2:11). Therefore, we ought to say "Go" to evil manners, and "Come" to good manners, and to this servant "Do this." Hence we should busy the body with work, so that "as you once yielded your body to impurity and to greater and greater iniquity, so now yield your members to righteousness for sanctification" (Rom 6:19).

HEALING OF A LEPER. ( = Mar 1:40-45; Luk 5:12-16). (Mat 8:1-4) When he was come down from the mountain, great multitudes followed him.