27. Opinion of a Roman Centurion

Here we have a high ranking Roman soldier with a son who is apparently seriously ill. Aware of Jesus’ reputation as a healer, the centurion asks the Jewish elders to petition Jesus on his behalf, that he come to his son’s aid. Jesus consents.

But just before Jesus arrives, he is stopped by friends of the centurion who convey a most interesting message. He is told not to trouble himself by coming further, but to perform the healing from where he is: “Sir, trouble not thyself: for I am not worthy that thou shouldest come under my roof: wherefore neither thought I myself worthy to come unto thee: but say the word.”

What’s going on? The centurion clearly has faith that Jesus does not need to see the child or even enter his house in order to perform the healing. What would give him that faith?

Apparently it has something to do with his regard for Jesus and his understanding of the nature of authority: “For I also am a man set 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.”

A possible interpretation: Clearly the centurion holds Jesus in high esteem. Here he is, a high-ranking soldier in the service of the Roman Empire, and he does not feel himself worthy to approach Jesus, a member of a small religious sect completely under Roman rule! That is quite a statement. A military man who thinks in terms of hierarchy and rank, he has placed Jesus at some level higher than himself – not militarily, but spiritually.

The centurion then draws a seemingly logical conclusion: if he, by virtue of being a centurion of the Roman Empire, has command over others – saying unto this one “Go, and he goeth” – Jesus, being of “higher rank” and in service of God, must have something even more powerful under his command. So powerful that he can act at a distance, and heal the centurion’s son.

We all put ourselves under some authority, consciously or unconsciously. It could be the authority of our culture, of the company we work for, or of our family. Setting ourselves under authority confers upon us certain benefits, and certain responsibilities. Jesus put himself under the highest authority possible: God. The centurion understood that and grasped the consequences as well; and at that, Jesus marveled.

See also “Opinion of Disciples about Jesus,” Commentary 10-47.

28. Opinion of John the Baptist

Remember that John believed in and preached the coming of the apocalyptic messiah (“…there cometh he that is mightier than I, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with fire: whose fan is in his hand, thoroughly to clear his threshing floor, and to gather the wheat into his garner; but the chaff he will burn up in unquenchable fire.”).

John sent his disciples to ask Jesus if he was the messiah of whom John spoke, or should they be looking for someone else? Jesus response: “You’ve heard what I had to say, go report on it. And hopefully my imperfections will not get in the way of your understanding.” Why does he add that last sentence? Because he knows that people project on leaders, burdening them with unrealistic expectations. And what happens when those expectations are not met? People throw out the baby with the bath water: Disregarding not just the teacher, but the teachings as well.

Jesus continues in this vein:

And when the messengers of John were departed, Jesus began to say unto the multitudes concerning John, What went ye out in the wilderness to behold? A reed shaken with the wind? But what went ye out to see? A man clothed in soft raiment? Behold, they which are gorgeously appareled, and live delicately, are in king’s courts. But what went ye out to see? A prophet? I say unto you, Among them that are born of women there is none greater than John: yet he that is but little in the kingdom of God is greater than John. He that hath ears to hear, let him hear.

From the days of John the Baptist until now the kingdom of God suffereth violence, and men of violence take it by force. For all the prophets and the law prophesized until John.

Whereunto then shall I liken the men of this generation, and to what are they like? They are like unto children that sit in the marketplace, and call one to another; which say, We piped unto you, and you did not dance; we wailed, and ye did not weep. For John is come eating no bread nor drinking wine; and ye say, he hath a devil. I am come eating and drinking; and ye say, Behold, a gluttonous man, and a winebibber, a friend of publicans and sinners! And wisdom is justified of all her children.

So what’s the point? These passages have perhaps lost some context in the retelling, but Jesus seems to be saying that people are making excuses for not taking in the teachings of their prophets.

Apparently both John and Jesus have come under criticism for their behavior. So he asks the multitudes, when you went out to the wilderness to see John, what were your expectations? Did you expect to see someone refined and well dressed? If so, you would be disappointed. People like that are in king’s courts.

But if you expected to see a prophet, John should not disappoint you. In fact, among men born of women, there is none better. [Remember, Jesus had quite an experience in his baptism by John, and no doubt felt indebted to him, even if he did not agree with everything he taught. If you’ve ever had a mentor that you outgrew, you’ll understand.]

At the same time, Jesus makes the point that John has limitations. Even a prophet “little in the kingdom of God” -- that is, one just waking up to the reality of the unity of life and its inherent implications – is greater than John, who never had that fundamental, reorienting insight.

John, says Jesus, comes in the tradition of the prophets before him, preaching a violent, apocalyptic arrival of the kingdom of God, where the “evil” are slaughtered and the “good” lifted up to everlasting life. Jesus comes offering a new vision of the kingdom of God, one governed by love and mercy and forgiveness, not violent retribution.

But whether listening to the teachings of John or of Jesus, people are finding excuses to not act on what they hear. One has a devil, they say. The other is a friend of publicans and sinners. And because they have found fault with the teacher, they have given themselves reason to not take in the full implications of the teachings.

See also “Opinion of Disciples about Jesus,” Commentary 10-47.

29. Opinion of a Sinner vs Opinion of a Pharisee

We might conclude from this passage that Jesus’ teachings about forgiveness made him well loved by those who were judged and shunned as sinners by the Jewish establishment. Punishment for sinning was often severe, including being stoned to death. Into such an environment comes a prophet who, as he says, desires mercy, and not sacrifice. Such a teaching would be to sinners what water is to a dry throat.

See also “Opinion of Disciples about Jesus,” Commentary 10-47.

31. Opinion of the Friends of Jesus

Jesus’ popularity is growing, to the point where the crowds are getting so big there is not even enough room to eat. He may even be in danger of getting trampled, for his friends have to go and rescue him from the multitudes.

See also “Opinion of Disciples about Jesus,” Commentary 10-47.

32. Opinion of the Religious Leaders

The religious authorities are clearly threatened by Jesus’ growing popularity, and seek to discredit his attention-getting acts of healing by saying that he is only able to cast out devils because he himself is an ally of the devil. In response Jesus makes a strong defense, saying their accusation is ridiculous because a house or kingdom divided against itself cannot stand. But then he goes on: “Whosoever shall speak a word against me, it shall be forgiven him; but whosoever shall blaspheme against the spirit of God, it shall not be forgiven him.”

Jesus understands that it is not him but the spirit of God working through him that enables the healing to occur. The scribes, however, are saying it is the spirit of the devil. Their motivation? To discredit Jesus and protect their own positions of power. This ego-driven act is the blasphemy of which Jesus speaks.

And why shall it not be forgiven? Perhaps because once we choose to serve our own power drive over the will of God, the ego takes control and it is nearly impossible for our higher selves to wrest it back. It is not that God punishes; it is that we have put ourselves under a powerful master that consumes us and makes us work against our own larger, enlightened self-interests.

See also “Opinion of Disciples about Jesus,” Commentary 10-47.