Luke 7:8

καὶ γὰρ ἐγὼ : here follows the great word' of the centurion reported by Lk. much as in Mt. But it seems a word more suitable to be spoken in propria persona than by deputy. It certainly loses much of its force by being given second hand. Lk. seems here to forget for the moment that the centurion is not supposed to be present. Schanz conjectures that he did come after all, and speak this word himself. On its import vide at Matthew 8:9 τασσόμενος : present, implying a constant state of subordination.

Comparing the two accounts of this incident, it may be noted that Lk.'s makes the action of the centurion consistent throughout, as inspired by diffident humility. In Mt. he has the courage to ask Jesus directly, yet he is too humble to let Jesus come to his house. In Lk. he uses intercessors, who show a geniality welcome to the irenic evangelist. Without suggesting intention, it may further be remarked that this story embodies the main features of the kindred incident of the Syrophenician woman, not reported by Lk. The excessive humility of the centurion = “we Gentile dogs ”. The intercession of the elders = that of the disciples. The friendliness of the elders is an admonition to Judaists = this is the attitude you ought to take up towards Gentiles. All the lessons of the “Syrophenician woman” are thus taught, while the one unwelcome feature of Christ's refusal or unwillingness to help, which might seem to justify the Judaist, is eliminated. How far such considerations had an influence in moulding the tradition followed by Lk. it is impossible to say. Suffice it to point out that the narrative, as it stands, does double duty, and shows us:

1. Gentile humility and faith.

2. Jewish friendliness.

3. Christ's prompt succour, and admiration of great faith.