Thomas Aquinas Commentary Matthew 8:5-13

"And when he was entered into Capernaum, there came unto him a centurion, beseeching him, and saying, Lord, my servant lieth in the house sick of the palsy, grievously tormented. And he saith unto him, I will come and heal him. And 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. For 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. And 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. And 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: but the sons of the kingdom shall be cast forth into the outer darkness: there shall be the weeping and the gnashing of teeth. And 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." — Matthew 8:5-13 (ASV)

And when he had entered into Capernaum. Here, Christ’s power is shown from His absence. Firstly, the centurion’s piety with faith is commended; and secondly, his humility is commended, where it is said, And the centurion, making answer, etc. Concerning the first, two things are to be noted: firstly, that the centurion’s piety is indicated; and secondly, Christ’s goodness is shown. And concerning the first of these (the centurion's piety), there are three things: firstly, the place is set forth; secondly, the speech is described, where it is said, Lord, my servant lies at home sick of the palsy; and thirdly, the listening to the request is set forth, where it is said, And Jesus says to him. The place is firstly set forth: When he had entered into Capernaum, which is interpreted ‘the town of fatness,’ actually, a town of the Gentiles, which was overflowing with the fatness of devotion. Let my soul be filled as with marrow and fatness (Psalms 62:6). Then, a centurion came to Him.

But here it can be asked: Why does Luke assert that he sent priests? Augustine says that he did not personally come, but because it is said that he came, all is referred to his intention, because someone does something if it happens by his authority. Chrysostom explains this differently, because he says that this man was placed over a hundred soldiers, and for that reason he was a ruler. Hence, the Jews, wishing to flatter him to keep his good favor, said to him: ‘Master, we ourselves will go and plead for you.’ Then, to satisfy them, he permitted them to go; but afterwards he himself followed them.

This miracle differs from the first in three ways. The first was done for a Jew, the second for a Gentile, which shows that Christ came not only for the Jews but also for the Gentiles. Similarly, in the first miracle, the Jew approached by himself; this man did not. This is because the Lord has mercy on some through their own devotion, and on others through the intercession of others.

Likewise, this centurion can be understood to be an angel in that place, in charge of the salvation of the Gentiles, or of the firstfruits of the Gentiles. Again, the subject of the first miracle was a leper, in whom uncleanness remains latent. Paralytics, however, are those who cannot move their limbs.

Lepers are the intemperate, and paralytics are the incontinent. Paralytics are those who sin out of weakness; lepers are those who sin out of determined malice. The centurion can be understood as the mind. Be renewed in the spirit of your mind (Ephesians 4:23). And this man says: Lord, my servant (puer), that is, boy that is my servant (servus meus). And in this is shown the goodness of the centurion, because he pleads in this way for his servant; hence, he does what is said in Sirach 33:31: If thou have a faithful servant, let him be to thee as thy own soul. And this servant is said to be the lower part of the soul.

He says, therefore, that he lies and is grievously tormented; and he speaks out of affection, because when someone loves another, he considers a small sickness to be very great. The lower part of the soul lies down, therefore, when it is unable to lift itself up; The flesh lusts against the Spirit (Galatians 5:17): and it is tormented. Lascivious men rejoice: For they are glad when they have done evil, and rejoice in the most wicked things (Proverbs 2:14). But these men are tormented because they sin out of weakness, and when they have fallen, they lament. And so they are tormented out of sorrow.

And Jesus says to him: I will come and heal him; that is, I will not just speak for him to be healed. Hence, observe that no one would dare ask for as much as the Lord says He is willing to give: I will come and heal him, because Christ’s presence is the cause of salvation.

But it should be noted that He did not wish to go to the son of a ruler, but He did go to a servant. This is contrary to the practice of many people, who wish to visit only great men, contrary to that passage: Make thyself affable to the congregation of the poor .

It continues, And the centurion, making answer. The centurion’s goodness, together with his faith, were described; now his humility, together with his faith, are presented. Firstly, therefore, his humility and faith are presented; and secondly, Christ’s goodness is presented, where it is said, And Jesus hearing this, marvelled.

Concerning the first point (his humility and faith), the centurion does three things. Firstly, he confesses his unworthiness, where it is said, But only say the word; secondly, he confesses Christ’s power; and then he introduces a comparison, where it is said, For I also am a man subject to authority.

The Lord had shown Himself to be favorable. But because this man was a Gentile, he considered himself to be unworthy, saying: Lord, I am not worthy, etc. In this manner, Peter likewise said, Depart from me, for I am a sinful man (Luke 5:8). And Augustine says, “By confessing himself unworthy, he rendered himself worthy.” And just as this man speaks, so we also ought to say: ‘I am not worthy that You should enter my body.’ Then the faith of the centurion, confessing Christ’s power, is indicated: But only say the word, and my servant shall be healed, because, as it is said: It was neither herb, nor mollifying plaster, that healed them, but thy word, O Lord, which healeth them . And in Psalm 106:20: He sent his word, and healed them.

Then he introduces a comparison and argues from the lesser. Firstly, he describes his chain of command, and secondly, his power, when he says, For I also am a man subject to authority, etc. And the chain of command is discussed: because some men are superiors who do not have a superior; and some men are superiors who have a superior to themselves; but some men are inferiors, who do not have inferiors to themselves. Therefore, some men are in the middle, and this man was one of them, because he was under a tribune but had soldiers under him. For he had under him certain men whom he commanded, and these were the soldiers.

Hence, he says, And I say to this one, Go, and he goes, and to another Come, and he comes; in which saying, obedience is commended to us. Obey your prelates and be subject to them (Hebrews 13:17). Likewise, he had servants who supplied him with food. Fodder, and a wand, and a burden are for an ass: bread, and correction, and work for a slave . And I say to my servant, Do this, and he does it. Hence, he wishes to argue from the lesser: ‘If I, who am established in power, can do these things, how much more can the Lord of lords, etc.?’

But it should be understood that rational creatures are free, and they are like soldiers; Is there any numbering of his soldiers? (Job 25:3). And therefore, He is called the Lord of armies. But the irrational creature has a servile subjection, because it does not have the faculty of free will. Therefore, the centurion wishes to say: ‘Because Nature obeys you, speak to Nature, and it will obey you, because your will is full of judgment.’ It should also be understood that this twofold dominion is found in the soul: for the soul directs the body, but reason directs the irascible and concupiscible powers. The first is a dominative power, because the body is moved at the command of the soul; the second directs the other powers by a sort of commanding, dominative, or royal power, hence, it has something of its own motion. And these are, as it were, its soldiers: From whence are wars and contentions among you? Are they not hence, from your concupiscences, which war in your members? (James 4:1). We exhort you, as strangers and pilgrims, to refrain yourselves from carnal desires which war against the soul (1 Peter 2:11). Hence, we ought to say to the latter (the concupiscences or carnal desires), Go, that is, to bad morals; and Come, namely, to good morals; and to this servant (the body), Do this. Hence, we ought to apply the body to work, so that, As you have yielded your members to serve uncleanness and iniquity, unto iniquity; so now yield your members to serve justice, unto sanctification (Romans 6:19).

And Jesus hearing this, marvelled, etc. Here, Christ’s goodness is mentioned. But what is meant when it says, He marvelled? Because admiration does not occur in God, since it only occurs out of ignorance of the cause, which cannot be in God. Similarly, admiration is the apprehension of the greatness of an effect, which arises from the imagination and the appearance of some great effect, and so it also cannot happen in Christ. Hence, when it is said that He marvelled, the meaning is that He considered the centurion’s faith to be great, and He showed this to the crowds following Him. And He commended him; hence, He said to those following Him: I have not found so great faith in Israel.

But what does this mean? Was there not greater faith in Abraham, Isaac, and Jacob? It must be said that there was indeed; but what is said here is understood in relation to that time.

But then the same question arises concerning the Apostles, Martha, and Mary. And it should be said that this man had greater faith because he had seen nothing beforehand, compared to those who had seen miracles. Likewise, Peter came at the word of Andrew, and Andrew at the word of John. Similarly, there was some uncertainty in Martha’s words, because she said, Lord, if thou hadst been here, my brother had not died (John 11:21), as if He could not prevent death while He was absent. Chrysostom explains this passage differently. He says that something is called great or small not absolutely, but in comparison, just as a number of people are called many in a house but few in a theater. Hence, I have not found so great faith in Israel, that is, in comparison with that Gentile. The stranger that liveth with thee in the land, shall rise up over thee, and shall be higher (Deuteronomy 28:43).

And I say to you. On this occasion, He gives a comparison of the Jews and the Gentiles: firstly, concerning the calling of the Gentiles; and secondly, concerning the reprobation of the Jews. I say that many shall come from the east and the west, etc. And this is said in comparison, because Many are called, but few chosen (Matthew 20:16). From the east and the west, by this, the whole world is understood. Or, from the east is understood as the time of prosperity, and the west as the time of adversity. Or, from the east is understood as the time of youth, and the west as the time of old age. And they shall sit down. This sitting signifies the richness of spiritual things, namely, in contemplation.

And I dispose to you, as my Father hath disposed to me, a kingdom, that you may eat and drink at my table, in my kingdom (Luke 22:29). And: Behold my servants shall eat, and you shall be hungry: behold my servants shall drink, and you shall be thirsty, etc. (Isaiah 65:13).

But why with Abraham, Isaac, and Jacob? Because the Gentiles are justified through faith, just like the Jews, as is found in Romans 4 and Genesis 12. Similarly, the promise was made to these men, that In thy seed shall all the nations be blessed (Genesis 22:18). For this reason, these men shall sit down with their fathers.

It continues, But the children of the kingdom shall be cast out into the exterior darkness. Here He shows the reprobation of the Jews, and He describes the punishment of damnation, because they will lose good things and incur evils. He says, however, The children of the kingdom, because God was reigning in them; In Judea God is known: his name is great in Israel (Psalms 75:2). Moreover, by the figures of the Law, they were His servants. Likewise, the promise was made to them, as is said in Romans 4. They shall be cast out into the exterior darkness. This is the punishment of damnation.

Consequently, He enumerates the evils which they shall incur: that anyone who has first incurred interior darkness with regard to the intellect will afterwards be cast out into the exterior darkness, because then they will be completely alienated from God, who is true light. And this is what is said in Tobit 4:11: Alms deliver from all sin, and from death, and will not suffer the soul to go into darkness.

Similarly, concerning the effect, there shall be weeping. Weeping proclaims the sorrow of the reprobate: Behold my servants shall rejoice, and you shall be confounded (Isaiah 65:14). Likewise, the suffering of the body is shown, because He says, gnashing of teeth, for they will possess their bodies in the resurrection. Judgments are prepared for scorners: and striking hammers for the bodies of fools (Proverbs 19:29). This penalty of sorrow pertains to the concupiscible appetite, but the gnashing pertains to the irascible appetite. Or, according to Jerome, both pertain to bodily punishment, because the resurrection will be not only of the soul but also of the body, for there will be both much heat and much cold: They will pass from the snow waters to excessive heat (Job 24:19).

God’s goodness is shown when He says, Go, and as thou hast believed, so be it done to thee. And the effect also follows: And the servant was healed, because His word is full of power (Ecclesiastes 8:4).