And the centurion making answer, said: Lord, I am not worthy that thou shouldst enter under my roof: but only say the word, and my servant shall be healed.

“As we commend the centurion’s faith in that he believed that the Saviour was able to heal the paralytic; so his humility is seen in his professing himself unworthy that the Lord should come under his roof; as it follows, And the centurion answered and said into him, Lord, I am not worthy that thou shouldest come under my roof.”

“(Cons. Evan. ii. 20.) What is here said seems to disagree with Luke’s account, When the centurion heard concerning Jesus, he sent unto him elders of the Jews, beseeching him that he would come and heal his servant. (Luke 7:3.) And again, When he was come nigh to the house, the centurion sent friends unto him, saying, Lord, trouble not thyself, for I am not worthy that thou shouldest enter under my roof.”

“"Now when he had entered Capernaum." Here the power of Christ is shown from a distance. And first the devotion of the centurion together with his faith is set forth; second, his humility, at the words "And the centurion answering," etc. Concerning the first there are two points: first the devotion of the centurion is set forth; second, the kindness of Christ is shown. And concerning the first there are three things. First the place is stated; second the prayer is described, at "Lord, my servant lies at home paralyzed"; third, the granting of the request is stated, at "And Jesus said to him." The place first, "when he had entered Capernaum," which is interpreted "village of fatness," namely the village of the Gentiles, which overflowed with the fatness of devotion. Psalm 62:6: "let my soul be filled as with marrow and fatness." Then, "he approached." But here a question can be raised, because Luke states that he sent priests. Augustine says that he did not come in person, but that it is said he came because the whole matter is referred to his intention: for he does the thing by whose authority it is done. Chrysostom explains otherwise, for he says that this man was set over a hundred soldiers, and therefore was a commander. Hence the Jews, wishing to flatter him in order to secure his good will, said to him: "Lord, we will go, and we will obtain this for you." Then, in order to satisfy them, he allowed them to go; but afterward he himself followed them. This miracle differs from the first in three respects. For the first was done for a Jew, the second for a Gentile; by which it is given to be understood that Christ came not only for the Jews, but for the Gentiles. Likewise, in the first case the Jew approached in person, but this man did not. And this is because the Lord has mercy on some through their own devotion, on others through the intercession of others. Likewise this centurion can be understood as some Angel presiding there for the salvation of the Gentiles, or as the firstfruits of the Gentiles. Likewise the former was a leper, in whom uncleanness rests. But the paralyzed are those who cannot move their limbs. Lepers are the intemperate, and the paralyzed are the incontinent. And there are the paralyzed, who sin out of weakness; and the lepers, who sin out of settled malice. By the centurion the mind can be understood. Ephesians 4:23: "be renewed in the spirit of your mind." And he says, "Lord, my boy," that is, my servant. And in this the kindness of the centurion is shown, because he prays thus for his servant: hence he does what is said in Ecclesiasticus 33:31: "if you have a faithful servant, let him be to you as your own soul." And this servant is said to be the lower part of the soul. He says therefore that he lies down and is grievously tormented; and he speaks out of affection, because when someone loves another, he reckons a small sickness to be very great. The lower part of the soul, therefore, lies down when it cannot raise itself up, Galatians 5:17: "the flesh lusts against the spirit"; and it is tormented. Wanton men rejoice: for they are glad when they have done evil, and rejoice in the worst of things. But these are tormented, because although they sin out of weakness, when they have fallen, they grieve. And thus they are tormented by grief. "And Jesus said to him: I will come and heal him"; that is, "I will not merely speak." Hence note that no one would dare ask as much as the Lord would give. He says "I will come, and I will heal him," because the presence of Christ is the cause of salvation. But it should be noted that he was unwilling to go to the ruler's son, yet went to the servant; which would be against many who are unwilling to visit any but the great, against that saying of Ecclesiasticus 4:7: "make yourself affable to the congregation of the poor." There follows, "And the centurion answering." The kindness of the centurion together with his faith has been set forth; now his humility together with his faith is touched upon. First, then, his humility and faith are set forth; second, the kindness of Christ, at "And Jesus hearing, marveled." Concerning the first he does three things. First he confesses his own unworthiness, at "but only say the word"; second, the power of Christ; then he introduces a comparison, at "for I too am a man set under authority." The Lord had offered himself as kind. But because this man was a Gentile, he reckoned himself unworthy, saying, "Lord, I am not worthy," etc. So too Peter said, Luke 5:8: "depart from me, for I am a sinful man." And Augustine says that by confessing himself unworthy, he made himself worthy. And as this man says, so also we ought to say: "I am not worthy that you should enter into my body." Then the faith of the centurion confessing the power of Christ is touched upon: "only say the word, and my boy shall be healed"; because, as is found in Wisdom 16:12, "it was not herb, nor plaster, that healed them, but your word, O Lord." And in Psalm 106:20: "he sent his word, and healed them." Then he introduces a comparison, and proves from the lesser case. And he describes first the order of rank; second the authority, and he says, "for I too am a man set under authority," etc. And the order is touched upon: for some are superiors in such a way that they have no one above them; some are superiors in such a way that they nevertheless have someone above them; some, again, are inferiors who have no one beneath them; some, then, are in the middle; and this man was of this sort, for he was under a tribune, but had soldiers under himself. For he had under himself certain men of whom he was the governor; and these were soldiers; hence he says, "and I say to one: go, and he goes; and to another: come, and he comes," in which obedience is commended to us. Hebrews 13:17: "obey your leaders, and be subject to them." Likewise he had other servants to whom he administered food. Ecclesiasticus 33:25: "fodder, and a whip, and a burden for an ass; bread, and correction, and work for a servant." "And to my servant: do this, and he does it." Hence he wishes to argue from the lesser case: for if I, who am set under authority, can do these things, how much more can the Lord of lords do, etc. But it should be noted that rational creatures are free, and are like soldiers; Job 25:3: "is there any numbering of his soldiers?" And therefore he is called the Lord of hosts. But the irrational creature has a servile subjection, because it does not have the faculty of free will. He wishes, then, to say: since nature obeys you, say to nature, and it obeys you, because your word is full of judgment. It should be observed that this twofold dominion is found in the soul: for the soul presides over the body, while reason presides over the irascible and the concupiscible. The first is a dominative power, because the body is moved at the command of the soul; the second rules over the others by a kind of imperative and dominative power, or royal power: hence these have something of their own movement. And these are, as it were, soldiers; James 4:1: "whence come wars and quarrels among you? Is it not from the desires that war in your members?" 1 Peter 2:11: "we exhort you to abstain from carnal desires, which war against the soul." We ought, therefore, to say to this one, "go," that is, to evil habits; and "come," namely, to good habits; and to this servant, "do this." Hence we ought to apply the body to work, so that just as we presented our members to serve uncleanness and iniquity unto iniquity, so now we should present our members to serve justice unto sanctification, as is found in Romans 6:19. "And Jesus hearing, marveled," etc. Here the kindness of Christ is touched upon. But what is meant by saying "he marveled"? Because wonder does not fall in God; for it arises only from ignorance of a cause, which cannot exist in God. Likewise, it is an apprehension of the greatness of an effect, which arises from the imagination and mental image of some great effect, and thus it can fall even in Christ: hence "he marveled," that is, he reckoned it a great thing, and this he showed to the crowds following. And he commended him, hence he said to those following him: "I have not found so great faith in Israel." But what of this? Was there not greater faith in Abraham, Isaac, and Jacob? It must be said, yes indeed; but what is said here is to be understood with reference to that time. But then there is a question concerning the apostles, and Martha, and Mary. And it must be said that this man was of greater faith, because he had seen no preceding sign, unlike those who had seen miracles. Likewise, Peter came at the word of Andrew, Andrew at the word of John. Likewise, in the word of Martha there was something of doubt, for she said: "Lord, if you had been here, my brother would not have died"; as though, being absent, he could not have helped. But in the word of this man there was no doubt at all. Chrysostom explains it otherwise. For "great" and "small" are sometimes said not absolutely, but by comparison, just as many are said to be in a house, few in a theater. Hence "I have not found so great faith in Israel," namely, by comparison with that Gentile. Deuteronomy 28:43: "the stranger who dwells with you in the land shall rise above you, and shall be higher." "But I say to you." On this occasion he treats of the comparison between the Jews and the Gentiles; and first of the calling of the Gentiles; second of the reprobation of the Jews. "I say that many shall come from the east and the west," etc. And this is said by way of comparison, because "many are called, but few are chosen"; below, 20:16. "From the east and the west," so that by this the whole world is to be understood. Or, "from the east," in the time of prosperity; and "the west," namely in the time of adversity. Or, "from the east," in the time of youth; and "the west," in the time of old age. "And shall sit down at table." This reclining is the abundance of spiritual things, namely in contemplation. Luke 22:29: "behold, I appoint to you a kingdom, that you may eat and drink at my table in my kingdom." And Isaiah 65:13: "behold, my servants shall eat, and you shall be hungry; behold, my servants shall drink, and you shall be thirsty," etc. But why "with Abraham, Isaac, and Jacob"? Because the Gentiles are justified by faith, just as the Jews, as is found in Romans 4:12 and Genesis 12. Likewise, to these the promise was made, since "in your seed all nations shall be blessed," Genesis 15:18. Therefore these shall recline with their fathers. There follows: "but the children of the kingdom shall be cast out into the outer darkness." Here he shows the reprobation of the Jews, and describes the punishment of loss, because they will lose good things and incur evil things. He says "children of the kingdom," because God reigned among them; Psalm 75:2: "God is known in Judea, his name is great in Israel." Likewise they were servants of the figures of the Law. Likewise a promise was made to them, as is found in Romans 4:13. "They shall be cast out into the outer darkness." And this is the punishment of loss. Consequently he enumerates the evils which they will incur, because those who first, as regards the intellect, incurred interior darkness, will afterward be cast out into the outer darkness, because then they will be totally estranged from God, who is the true light. And this is what is said in Tobit 4:11: "almsgiving delivers from all sin and from death, and will not allow souls to go into darkness." Likewise, as regards the affections, "there shall be weeping." Weeping announces sorrow; Isaiah 65:14: "behold, my servants shall rejoice, and you shall be confounded." Likewise, suffering in the body is shown, for there shall be "gnashing of teeth": for they will have bodies in the resurrection; Proverbs 19:29: "judgments are prepared for scorners, and hammers, and iron": which judgments of sorrow pertain to the concupiscible appetite, the gnashing to the irascible appetite. Or, according to Jerome, both pertain to bodily punishment, because the resurrection will not be only in the soul, but in the body: for there will be both great heat and great cold; Job 24:19: "they shall pass from the waters of snow to excessive heat." The kindness of God is shown, when he says, "And Jesus said to the centurion: go, and as you have believed, so be it done to you." But the effect follows: "and the boy was healed," because his word is full of power, Ecclesiastes 8:4.”

“For I am a man under authority,.... Of Caesar the Roman emperor, and of superior officers under him, as a tribune, &c. having soldiers under me; an hundred of them at least, for military service, and some of them were used by him as his domestics: and I say unto this man go, and he goeth, and to another come, and he cometh: for there is no disputing the commands of officers, by soldiers, in anything, in exercises, marches, battles, &c. and to my servant, that was more properly his domestic servant, who waited upon him, and did those things for him which every soldier under him was not employed in, do this, and he doth it; immediately, without any more ado; as indeed a servant ought. The Jews (l) have a saying, that "a servant over whom his master , "hath no power", is not called a servant.'' Now, these words are not a reason excusing Christ's coming to his house, or showing how unworthy it was, and how unfit it would be for him to come thither, since he was a man that held soldiers under him, and his house was encumbered with them; for these were not with him, but quartered out elsewhere: but they are an argument, from the lesser to the greater, that seeing he was a man, and Christ was God, he was under the authority of others. Christ was subject to none; and yet he had such power over his soldiers and servants, that if he bid one go, and another come, or ordered them to stand in such a place, and in such a posture, or do this and the other servile work, his orders were immediately obeyed: how much more easily then could Christ, who had all power in heaven and in earth, command off this distemper his servant was afflicted with? He suggests, that as his soldiers were under him, and at his command; so all bodily diseases were under Christ, and to be controlled by him, at his pleasure; and that, if he would but say to that servant of his, the palsy, remove, it would remove at once. (l) T. Bab. Kiddushin, fol. 72. 2.”

“Origen says, when thou eatest and drinkest the body and blood of our Lord, he entereth under thy roof. Thou also, therefore, humbling thyself, say: Domine, non sum dignus; Lord, I am not worth, &c. So said St. Chrysostom in his mass, Litturg. Grœc. sub finem; and so doth the Catholic Church say at this day in every mass. (See St. Augustine, Ep. cxviii. ad Janu.) (Bristow) — See Luke vii. 6.”

“(Hom. in div. 5.) And now also when the heads of Churches, holy men and acceptable to God, enter your roof, then in them the Lord also enters, and do you think of yourself as receiving the Lord. And when you eat and drink the Lord’s Bodya, then the Lord enters under your roof, and you then should humble yourself, saying, Lord, I am not worthy. For where He enters unworthily, there He enters to the condemnation of him who receives Him.”