Matthew 8:7
And Jesus saith unto him, I will come and heal him.
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(7) I will come and heal him.—In St. Luke’s report the words are omitted, but they are implied in our Lord’s act in going with the elders of the synagogue. While He went, some one, it would seem, ran on in front to tell the centurion that his prayer was heard. Then, in his humility, he sends off some of his friends with the message, which St. Matthew records as if it had come from his own lips.

8:5-13 This centurion was a heathen, a Roman soldier. Though he was a soldier, yet he was a godly man. No man's calling or place will be an excuse for unbelief and sin. See how he states his servant's case. We should concern ourselves for the souls of our children and servants, who are spiritually sick, who feel not spiritual evils, who know not that which is spiritually good; and we should bring them to Christ by faith and prayers. Observe his self-abasement. Humble souls are made more humble by Christ's gracious dealings with them. Observe his great faith. The more diffident we are of ourselves, the stronger will be our confidence in Christ. Herein the centurion owns him to have Divine power, and a full command of all the creatures and powers of nature, as a master over his servants. Such servants we all should be to God; we must go and come, according to the directions of his word and the disposals of his providence. But when the Son of man comes he finds little faith, therefore he finds little fruit. An outward profession may cause us to be called children of the kingdom; but if we rest in that, and have nothing else to show, we shall be cast out. The servant got a cure of his disease, and the master got the approval of his faith. What was said to him, is said to all, Believe, and ye shall receive; only believe. See the power of Christ, and the power of faith. The healing of our souls is at once the effect and evidence of our interest in the blood of Christ.Sick of the palsy - See the notes at Matthew 4:24. The particular form which the palsy assumed in this case is not mentioned. It seems it was a violent attack. Perhaps it was the painful form which produced violent "cramps," and which immediately endangered his life. Mt 8:5-13. Healing of the Centurion's Servant. ( = Lu 7:1-10).

This incident belongs to a later stage. For the exposition, see on [1234]Lu 7:1-10.

See Poole on "Matthew 8:10".

And Jesus saith unto him, I will come and heal him. This answer of Christ's, which is short and full, not only shows the readiness of Christ to do good, how soon and easily he complied with the centurion's request, it being a prayer of faith, and so effectual, and was heard as soon as delivered; but also contains an absolute promise that he would heal him. He does not say that he would come and see him, and what his case was, and do what he could for him, as ordinary physicians do; but he would come and heal him at once: and indeed it is a proposal of more than what was asked of him; his presence was not asked, and yet he offered it; though Luke says, that he besought him by the messengers to "come and heal his servant"; and so this is an answer to both parts of the request; the whole is granted. Christ cannot deny anything to faith, his presence or assistance. And Jesus saith unto him, I will come and heal him.
Matthew 8:7. And Jesus (perceiving, from his mode of address and whole demeanour, the centurion’s faith in His divine miraculous power) answered him: I (emphatically) will come, and so on. Fritzsche puts it interrogatively. But (καί, by way of coupling an objection, Porson, ad Eur. Phoen. 1373) said Jesus to him, Am I to come and heal him (θεραπ. conj. aor.)? This is refining more than is necessary, and not in keeping with the simple character of the passage. Bengel well says, “Divina sapientia Jesus, eos sermones proponit, quibus elicit confessionem fidelium eosque antevertit.”

Matthew 8:7. his is generally taken as an offer on Christ’s part to go to the house. Fritzsche finds in it a question, arranging the words (T. R.) thus: καὶ, λέγει α. ὁ Ἰ., Ἐγὼ ἐλθὼν θεραπεύσω αὐτόν; and rendering: “And,” saith Jesus to him, “shall I go and heal him?” = is that what you wish? The following verse then contains the centurion’s reply. This is, to say the least, ingenious.

Matthew 8:7. Ἐλθὼν, coming) In His Divine wisdom, our Lord puts forth those addresses by which He elicits the profession of the faithful, and thus as it were anticipates them: which is the reason why men of those times received a swifter, greater, and more frequent effect from heavenly words than they do now. He declares Himself ready to come to the centurion’s servant. He does not promise that He will do so to the nobleman’s son. By each method He arouses faith, and shows that He is no respecter of persons.

Verse 7. - Matthew only. And Jesus (Revised Version, be) saith unto him, I Will come and heal him. The emphasis is not on the coming, but on the person who comes (ἐγὼ ἐλθών). Observe Christ's perfect self-consciousness. Heal (θεραπεύσω) ; contrast ver. 8. Matthew 8:7Heal (θεραπεύσω)

So A. V. and Rev. The word, however, originally means to attend, and to treat medically. The centurion uses another and stronger word, shall be healed (ἰαθήσεται). Luke, who as a physician is precise in the use of medical terms, uses both words in one verse (Luke 9:11). Jesus healed (ἰᾶτο) all who had need of treatment (θεραπείας). Still, Luke himself does not always observe the distinction. See on Luke 5:15.

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