Daily Writing

Tuesday, 4 March 2025

The centurion answered and said, “Lord, I am not worthy that You should come under my roof. But only speak a word, and my servant will be healed. Matthew 8:8

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And, the centurion, having answered, he said, ‘Lord, I am not adequate that You should enter under my roof. But only You say a word, and my servant, he will be cured’” (CG).

In the previous verse, Jesus told the centurion that having come, He would heal his servant. Next, in response to that, it says, “And, the centurion, having answered.” As was noted in a previous commentary, Luke does not have the centurion come to Jesus but only messengers.

One might then say there is a contradiction in the two. How could he have answered if he stayed home? The difference is not insurmountable. Rather, Luke’s narrative says –

“Then Jesus went with them. And when He was already not far from the house, the centurion sent friends to Him, saying to Him, ‘Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof. ⁷ Therefore I did not even think myself worthy to come to You. But say a word, and my servant will be healed.’” Luke 7:6, 7

If the elders, speaking on behalf of the centurion, implored Jesus to come, then upon His agreement to come, they would have sent a note back to the centurion telling him that Jesus was on His way. That is why it then says, “when He was already not far from the house.”

In other words, after agreeing, and after word had been sent, Jesus started toward the centurion’s house. However, when word came to him that Jesus was coming, he told the messenger to stop His arrival and simply give the command. Understanding that there is no contradiction, but that Matthew is focusing on different parts of the details, the narrative continues with, “he said, ‘Lord, I am not adequate that You should enter under my roof.’”

The word stegé, roof, is introduced. It will be seen again once in Mark and once in Luke. It is associated with the verb stegó, to bear up under, such as in endurance. One bears up under the strain of whatever he is enduring. Thus, it speaks of the roof or covering of a house.

This centurion did not see himself as fit to have Jesus even enter into his house, knowing he was unworthy of such an honor. He had heard of the great things Jesus had done and he perceived that He was a true man of God because only such a man could accomplish the things he had heard about. And so, to keep from bothering the Lord any further, he continues with, “But only You say a word, and my servant, he will be cured.”

Here is another new word, iaomai. It signifies to heal or cure. Because the word therapeuó was used in the previous verse and it was translated as “heal,” it is right to use a different word here, even if similar in meaning. That way, the reader will not miss the fact that different words are provided in the original Greek.

The centurion’s words are rather incredible. He had asked for healing for his servant. That alone speaks of a person who truly believes in another’s capabilities. Nobody would go to a doctor if he felt the doctor couldn’t help. It would be a pointless gesture. However, this man not only believed Jesus could heal the servant, but that He could cure him without even being in his presence. It demonstrates an amazing amount of faith.

Generally, a physician must look over the patient, run tests, and only then prescribe whatever cure he feels will be appropriate to the situation. This centurion knew that none of this was necessary. Jesus could see, diagnose, and heal all from a distance without ever actually being in the presence of the paralyzed servant.

Life application: The centurion felt his unworthiness before the Lord, understanding His greatness and capability to connect with the God of Israel in order to effect healing in his servant. His humility stands as a testimony to the man.

How different his attitude is to those in churches today who snap their fingers and claim healing over others, as if they have the full authority to direct Jesus to do what they wish. It is true that Hebrews 4:16 tells us that we can come boldly to the throne of grace, but this is not speaking of presumptuously. Rather, it is speaking of confidence that because of Jesus, we can “find grace to help in time of need.”

Grace is getting what one does not deserve. Claiming things implies that what is claimed is deserved. We may approach God boldly because of Jesus, but that doesn’t mean we don’t need to display humility before Him as we petition Him.

Consider carefully how people treat their relationship with the Lord. Think about the various approaches you see, and then emulate that which is good, holy, and humble. This is right in the eyes of the Lord.

O God, may we be people of humility as we come into Your presence. May we never display an attitude that is demeaning of Your glory. Rather, help us to remember that the universe does not revolve around us. We are the created while You are our Creator. Thank You that we may approach You because of Jesus, but may we do so with honor and respect as we do. Amen.

Monday, 3 March 2025

And Jesus said to him, “I will come and heal him.” Matthew 8:7

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And Jesus, He says to him, ‘I, having come, I will heal him’” (CG).

In the previous verse, the centurion explained why he had come to Jesus, noting that his servant was paralyzed and in great torment. After hearing this, Matthew next records, “And Jesus, He says to him, ‘I, having come, I will heal him.’”

A couple of translations turn this into a question, “Jesus said to him, ‘Shall I come and heal him?’” (NIV). This does not appear to be the intent at all. Despite this, the Expositor’s NT says their rendering is ingenious.

Jesus, using an aorist participle (having come) affirms that when He comes, He will heal him. As such, the Pulpit Commentary rightly says, “The emphasis is not on the coming, but on the person who comes.”

A call was made from a non-Jew who was a part of the occupying power. It would seem like an out-of-place request, but it was made, and Jesus did not hesitate in responding to the need.

He also didn’t hesitate to note that He would attend to the servant accordingly. The word used therapeuó, has already been seen in Chapter 4. The meaning here is to heal, but the word itself signifies to attend to, coming from the word therapōn, an attendant.

Jesus had only heard about the man and had not even seen his condition to see if it was worse than anticipated. And yet, He confidently noted that He would handle the situation. It shows a total self-awareness of His capabilities and authority over the man’s condition.

Life application: Today, we still have the ability to request healing from the Lord. He is no farther than a prayer away. However, it may be His will to withhold healing for His own purposes.

There are people in Acts who were healed who had certainly been in the area of Jesus. One of them is someone who had to have been there when Jesus was in Jerusalem –

“Now Peter and John went up together to the temple at the hour of prayer, the ninth hour. ² And a certain man lame from his mother’s womb was carried, whom they laid daily at the gate of the temple which is called Beautiful.” Acts 3:1,2

According to Acts 4, the man was over forty years old. He was carried to this spot daily. It is difficult to imagine that he and Jesus were not in the same area together. And yet, Jesus didn’t heal him. Others in the area were healed later by the apostles as well.

By not healing them, Jesus left them so that others could have their ministry validated through the power of healing in His name. We have to live with our afflictions, understanding they may have a purpose we don’t see or understand.

At the same time, we can request the Lord to restore us. If it is His will, we can know that it is possible, having faith that it is so. All power in heaven and on earth is possessed by Him. So, we should not hold back at least asking for His hand of healing.

Lord God, how good You are to us. We thank You that we can know with certainty that we are saved and will someday be delivered from these mortal, corruptible bodies. And yet, even while in them, we can petition You for healing when they break down in one way or another. If You choose to heal, we will be healed. Thank You that we know that whatever happens, it is Your will that will come about. Amen.

Sunday, 2 March 2025

saying, “Lord, my servant is lying at home paralyzed, dreadfully tormented.” Matthew 8:6

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And saying, ‘Lord, my servant, he has been cast in the house, paralyzed, tormenting terribly” (CG).

In the previous verse, Jesus entered Capernaum, at that time, Matthew records that a centurion came to him, pleading. Now, his reason for coming to the Lord is given, beginning with the words, “And saying, ‘Lord, my servant, he has been cast in the house.”

The word balló, to throw or cast, is used. It is a way of saying that a sickness took hold of him and cast him so that he is unable to stand against it. Further, it is a perfect participle, it was something that occurred at some point previously and continues until the present. The idea here is reflected in the words of Revelation 2 when referring to the false prophetess called Jezebel –

“And I gave her time to repent of her sexual immorality, and she did not repent. ²² Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of their deeds.” Revelation 2:21, 22

Understanding this, that which had cast the servant is next stated, he is “paralyzed, tormenting terribly.”

The word translated as tormenting basanizó signifies to torment or torture. In this case, it is a physical affliction which is a tormenting trial targeting his human physique. That is then supplemented by the word deinós, terribly. It is found only here and in Luke 11:53.

It gives the sense of being grievously or vehemently strong. The NKJV “dreadfully tormented” gets the thought across quite well. The centurion is looking for relief for one of his servants who is in agony and unable to recover.

He has turned to Jesus as a hope-filled opportunity, knowing that such an affliction would be beyond the ability of doctors to correct.

Life application: This is a fallen world where, as often as not, things don’t operate well. Sickness is a part of the human condition, and some have greater afflictions than others. In not knowing God personally through His word, people will use this fallen state to deny the existence of God, speak ill of Him (as if they are owed perfection), or claim that He is incompetent.

In John 9, we read these words –

“Now as Jesus passed by, He saw a man who was blind from birth. ² And His disciples asked Him, saying, ‘Rabbi, who sinned, this man or his parents, that he was born blind?’
³ Jesus answered, ‘Neither this man nor his parents sinned, but that the works of God should be revealed in him. ⁴ I must work the works of Him who sent Me while it is day; the night is coming when no one can work. ⁵ As long as I am in the world, I am the light of the world.’” John 9:1-4

This person was born blind. That was simply his state. Whatever he thought about God and his condition, Jesus was able to cure him and reveal to the world what He is capable of doing.

It is not God who is incompetent or uncaring. The Bible tells us that God gave man idyllic perfection. However, he wanted something he was told he could not have. Even if God knew he would do this, it is not God’s fault that he did.

Humanity continues to suffer the consequences of that bad decision, but God did not leave it at that and say, “Well, this is how it will be henceforth.” Rather, He promised He would deal with the issue. The Bible shows us how He has been doing so and it even tells us what it will be like when everything we messed up is finally corrected.

Instead of blaming God for our trials, and instead of thinking God is uncaring about the difficulties and sadnesses in our lives, we have a responsibility to fix our eyes on Jesus, the One who has come to restore all things.

Do we want to live our lives in a miserable state, seeking our own happiness in order to use up our time as best we can? Or do we want to live in the joy of the Lord, thanking Him for what we have and what is to come?

The difference in one’s attitude will reflect where his priorities are. The more you can mentally overcome the trials you are faced with, the greater the testimony you will be to those around you who need the same confidence that you display.

Jesus healed the blind. Jesus promised to bring us into His light and goodness for all eternity. If we believe the first, we should also believe the latter. And if we do, why allow the trials of this life to hold us down?

We are so grateful to You, O God for the knowledge that this present world is not all You have in store for us. Rather, we have a heavenly hope of life that is truly life. Help us to focus on that and to be reassured always in the promises You have made. Amen.

Saturday, 1 March 2025

Now when Jesus had entered Capernaum, a centurion came to Him, pleading with Him, Matthew 8:5

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And Jesus, having entered into Capernaum, a centurion, he came to Him, invoking Him” (CG).

In the previous verse, Jesus, having cleansed the leper, instructed him to go directly to the priest and offer the gift commanded by Moses. Now, the narrative changes direction, saying, “And Jesus, having entered into Capernaum.”

It should be noted that some manuscripts omit the name of Jesus. For example –

“When He entered Capernaum, a centurion came to Him, pleading with Him.” Holman

If the inclusion of the name is not original, someone may have inserted it to clarify that it was Jesus, not the leper who entered Capernaum. That seems a bit obvious, however. If the name is original and now missing in those manuscripts, it may be a copyist’s error that came about for one reason or another.

Either way, the surrounding context leaves no doubt about who the verse is referring to. Jesus had come down from the mount, met a leper on the way to where He was going, and then continued on to His destination, which was Capernaum. Once inside the city, it next says, “a centurion, he came to Him, invoking Him.”

The hekatontarchos, centurion, is introduced here. The word is derived from hekatón, a hundred, and archó, to rule or reign. Thus, he is a Roman soldier who rules over a cohort of one hundred men.

It is highly unusual that a man with such authority would actively seek out a Jew, much less plead with him over a matter. In such a position, it would be expected that he might send one of his underlings to Jesus and direct him to do whatever it is he has on his mind. But the man’s approach is an exception.

If it is the same account being referred to, which seems likely, the same narrative in Luke 7 gives a bit more background, saying –

“So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant. ⁴ And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, ⁵ ‘for he loves our nation, and has built us a synagogue.’” Luke 7:3-5

However, no discrepancy between the two should be considered. By sending elders of the Jews instead of one of his underlings, he is making a personal appeal through the elders rather than an authoritative demand through a soldier. The reason for sending the elders is more fully explained in Luke as well.

For now, this man has made a personal appeal to Jesus, invoking Him to come for a personal reason. As for translating the word parakaleó as invoke here, the reason is that one of its meanings is to call earnestly for. But there is associated with it the sense of a capability of the one being invoked that is beyond that of the one invoking.

For example, one might invoke a spirit, god, lawful edict, etc. This centurion is making a particular appeal to Jesus as an authoritative figure, able to do something that is beyond himself or those whom he is sending. As these are elders, it shows an immense trust in Jesus that extends beyond what one would normally expect of another, including leadership figures in Israel.

Life application: The words of Matthew in this account are already setting the stage for what is to become a normal theme from this point on. It is something that was seen, however, early in Matthew when Magi came to the land of Israel to worship the Child.

The Gentiles are taking on a position within the narrative that is contrasted to that of the Jews. This might seem out of place, but it is precisely what was prophesied by the Lord through Isaiah –

“And in that day there shall be a Root of Jesse,
Who shall stand as a banner to the people;
For the Gentiles shall seek Him,
And His resting place shall be glorious.” Isaiah 11:10

As the story of the interaction between Jesus and this centurion continues, ask yourself why the Lord included this account in His word. Then consider the world around you and how it continues to be relevant today. As you read through the book of Acts, consider what it is saying from this same perspective.

What is God looking for? The answer is faith. Pay attention to this key point. Both testaments of Scripture ultimately reveal this truth.

Lord God, may we be people of faith who live faithfully in Your presence. Give us the willpower and focus to not get distracted by our own supposed goodness or our own good deeds. Rather, may we understand that who we are, what we have, and what we can offer are all given by You and belong to You. May we align our lives to show that we believe this is true. Amen.

Friday, 28 February 2025

And Jesus said to him, “See that you tell no one; but go your way, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them.” Matthew 8:4

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And Jesus, He says to him, ‘You see you tell none, but you go, you show yourself to the priest, and you present the gift that Moses, he commanded, for a testimony to them’” (CG).

In the previous verse, Jesus reached out His hand and willingly touched the leper. In this act, the leper was immediately cleansed. Next, it says, “And Jesus, He says to him, ‘You see you tell none.”

The reason for this injunction is debated. The Pulpit Commentary refers to several different views to consider –

(1) to save the man from temptation to self-importance; or

(2) to prevent any rumour of the miracle coming to the ears of the recognized authorities, and thus prejudicing them in their verdict upon his case; or, and more probably,

(3) for the Lord’s sake, for this seems to be the reason for the command in all the other occasions when it is given (Matthew 9:30; Matthew 12:16; Matthew 17:9; Mark 5:43; Mark 7:36; Mark 8:26; cf. Mark 1:34; Mark 3:12). The Lord did not desire to be thronged with multitudes who came only to see his miracles; he would work in quiet (cf. the quotation from Isaiah in Matthew 12:18-21).

Although the Pulpit Commentary’s third point receives their note of it being the likely explanation, it actually seems unlikely. The reason for this is what it just said as the chapter opened –

“When He had come down from the mountain, great multitudes followed Him. ² And behold, a leper came and worshiped Him, saying, ‘Lord, if You are willing, You can make me clean.’” Matthew 8:1, 2

The note that “great multitudes followed Him” is a part of the surrounding context and was stated purposefully. His miracle was, in fact, viewed by many people. This is attested to again in Matthew 8:10 where it notes that Jesus spoke to those who followed, implying the crowd was still there.

So why would Jesus instruct this man to tell no one then? The answer is found in the rest of the verse, beginning with, “but you go, you show yourself to the priest.”

This is the first mention of the hiereus, priest, in the New Testament. The word is derived from hierós, meaning sacred, holy, set apart, etc. This is a person set apart, belonging to the temple, thus, a priest. Jesus told the man to go to the priest because, as is recorded in Leviticus 14, it says –

“Then the Lord spoke to Moses, saying, ² ‘This shall be the law of the leper for the day of his cleansing: He shall be brought to the priest.’” Leviticus 14:1, 2

From there, the ritual required for the cleansed leper is recorded all the way through Leviticus 14:32. The reason why Jesus instructed the man to tell no one is that if he ran home and started telling his family and friends he was back, cleansed from his uncleanness, he would be in violation of the law.

First and foremost, his responsibility was to receive the rites of the law. As it says in Leviticus 14:20, “So the priest shall make atonement for him, and he shall be clean.” The validation of his cleansing was necessary for him to be deemed clean. If he was at home celebrating without this validation, then there would be a person not yet deemed clean among the people.

Jesus purposefully spoke to the man in this way in front of the thronging crowd to show that the man was instructed to be fully obedient to the Law of Moses. Thus, Jesus was not promoting disobedience but full obedience. That continues to be seen with the next words, “and you present the gift that Moses, he commanded, for a testimony to them.”

Here is another new word, marturion, a witness or testimony. It speaks of something evidential. It is where our modern word martyr is derived from. A martyr’s life is something evidential concerning the witness he bears.

As for the gift Moses commanded, that is what is recorded in Leviticus 14 as noted above. It was a requirement set forth in the law. To not offer this would be a violation of the law.

Life application: The proverb says –

“The first one to plead his cause seems right,
Until his neighbor comes and examines him.” Proverb 18:17

Several views concerning Jesus’ words about telling no one were presented above. Any of them might seem correct when someone presents his case concerning the meaning. You might say, “Yeah, that makes sense.” But then someone else will say, “No, the reason must be this…” From there you might say, “Yeah, that makes more sense.”

When someone adds in their thoughts with the word probably attached to them, then you might say, “Well, he is an authority, and he has checked out the possibilities. Therefore, he is probably right. That makes the most sense of all.” However, words like probably are subjective and need to still be considered carefully.

By checking the context, it is seen that their “probably” is completely incorrect. Many people saw and heard. They would have gone and told what they saw. Jesus was purposefully doing what He was doing in front of many so that they would bear witness that He was doing everything in accord with the law.

Be sure to not get caught up in the first opinion you read. Check many views, reread the passage along with the surrounding context, and then come to your conclusion. You may find what seemed right at first is actually incorrect.

Lord God, help us to carefully consider Your word as we read it. May we not be sent down wrong paths of understanding, but give us the wisdom to check what we are told and to verify if it is right. Help us to be responsible in our understanding of Your word through right doctrine. Amen.