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Matthew 8:13

    Matthew 8:13 Translations

    King James Version (KJV)

    And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.

    American King James Version (AKJV)

    And Jesus said to the centurion, Go your way; and as you have believed, so be it done to you. And his servant was healed in the selfsame hour.

    American Standard Version (ASV)

    And Jesus said unto the centurion, Go thy way; as thou hast believed,'so be it done unto thee. And the servant was healed in that hour.

    Basic English Translation (BBE)

    And Jesus said to the captain, Go in peace; as your faith is, so let it be done to you. And the servant was made well in that hour.

    Webster's Revision

    And Jesus said unto the centurion, Go thy way; as thou hast believed,'so be it done unto thee. And the servant was healed in that hour.

    World English Bible

    Jesus said to the centurion, "Go your way. Let it be done for you as you have believed." His servant was healed in that hour.

    English Revised Version (ERV)

    And Jesus said unto the centurion, Go thy way; as thou hast believed, so be it done unto thee. And the servant was healed in that hour.

    Definitions for Matthew 8:13

    Centurion - Commander of a hundred men.

    Clarke's Commentary on Matthew 8:13

    As thou hast believed; so be it done - Let the mercy thou requestest be equal to the faith thou hast brought to receive it by. According to thy faith be it done unto thee, is a general measure of God's dealings with mankind. To get an increase of faith is to get an increase of every grace which constitutes the mind that was in Jesus, and prepares fully for the enjoyment of the kingdom of God. God is the same in the present time which he was in ancient days; and miracles of healing may be wrought on our own bodies and souls, and on those of others, by the instrumentality of our faith. But, alas! where is faith to be found!

    And his servant was healed in the selfsame hour - Εν τη ωρα εκεινη, in that very hour. Faith is never exercised in the power and goodness of God till it is needed; and, when it is exercised, God works the miracle of healing. Christ never says, Believe now for a salvation which thou now needest, and I will give it to thee in some future time. That salvation which is expected through works or sufferings must of necessity be future, as there must be time to work or suffer in; but the salvation which is by faith must be for the present moment, for this simple reason, It Is By Faith, that God may be manifested and honored; and not by works or by sufferings, lest any man should boast. To say that, though it is of faith, yet it may; and, must in many cases, be delayed, (though the person is coming in the most genuine humility, deepest contrition, and with the liveliest faith in the blood of the Lamb), is to say that there is still something necessary to be done, either on the part of the person, or on the part of God, in order to procure it; neither of which positions has any truth in it.

    Barnes' Notes on Matthew 8:13

    He was healed in that self-same hour - This showed decisively the goodness and power of Jesus. No miracle could be more complete. There could be no imposition or deception.

    This account, or one similar to this, is found in Luke 7:1-10. There has been a difference of opinion whether the account in Luke refers to the same case as that recorded in Matthew, or whether a second centurion, encouraged by the success of the first, applied to our Saviour in a similar case and manner, and obtained the same success. In support of the supposition that they are different narratives, it is said that they disagree so far that it is impossible to reconcile them, and that it is not improbable that a similar occurrence might take place, and be attended with similar results.

    To a plain reader, however, the narratives appear to be the same. They agree in the character of the person, the place, and apparently the time; in the same substantial structure of the account; in the expression of similar feelings, the same answers, and the same result. It is very difficult to believe that all these circumstances would coincide in two different stories.

    They differ, however. Matthew says that the centurion "came himself." Luke says that he at first sent elders of the Jews, and then his particular friends. He also adds that he was friendly to the Jews, and had built them a synagogue. An infidel will ask whether there is not here a palpable contradiction. In explanation of this, let it be remarked:

    1. That the fact that the centurion came himself, supposing that to have been the fact, is no evidence that others did not come also. It was "in" the city. The centurion was a great favorite, and had conferred on the Jews many favors, and they would be anxious that the favor which he desired of Jesus should be granted. At his suggestion, or of their own accord, his Jewish friends might apply to Jesus, and press the subject upon him, and be anxious to represent the case as favorably as possible. All this was probably done, as it would be in any other city, in considerable haste and apparent confusion; and one observer might fix his attention strongly on one circumstance, and another on another. It is not at all improbable that the same representation and request might have been made both by the centurion and his friends. Matthew might have fixed his eye very strongly on the fact that the centurion came himself, and been particularly struck with his deportment; and Luke on the remarkable zeal shown by the friends of a pagan, the interest they took in his welfare, and the circumstance that he had done much for them. Full of these interesting circumstances, he might comparatively have overlooked the centurion himself. But,

    2. It was a maxim among the Jews, as it is now in law, "that what a man does by another, he does himself." So, in Mark 10:35, James and John are represented as coming to the Saviour with a request: in Matthew 20:20, it appears that they presented their request through their mother. In John 4:1, Jesus is said to baptize, when, in fact, he did not do it himself, but by his disciples. In John 19:1, Pilate is said to have scourged Jesus; but he certainly did not do it with his own hands. In the case of the centurion, Matthew narrates what occurred very briefly; Luke goes more into detail, and states more of the circumstances. Matthew was intent on the great leading facts of the cure. He was studious of brevity. He did not choose to explain the particular circumstances. He says that the centurion "made the application" and received the answer. He does not say whether by himself or by "an agent." Luke explains particularly "how" it was done. There is no more contradiction, therefore, than there would be if it should be said of a man in a court of law that he came and made application for a new trial, when the application was really made by his lawyer. Two men, narrating the fact, might exhibit the same variety that Matthew and Luke have done, and both be true. It should never be forgotten that "the sacred narrative of an event is what it is stated to be by all the sacred writers; as the testimony in a court in which a case is decided is what is stated by all the credible witnesses, though one may have stated one circumstance and another another."

    One thing is most clearly shown by this narrative: that this account was not invented by the evangelists for the sake of imposition. If it had been, they would have "agreed in all the circumstances."

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