Jesus does not dispute this. He accepts their testimony at face value. This centurion fulfilled his orders to garrison Capernaum, by befriending the locals, and providing for their religious needs. By going with them to his house Jesus was acknowledging his position as the legitimate military authority in his town. In his answer to Pontius Pilate, the Roman Procurator, at his trial, Jesus indicated his understanding of the political situation in Judaea: "You would have no power over me if it were not given you from above." (John 19:11) This centurion's power was given to him from above. "He is God's servant to do you good. But if you do wrong, be afraid for he does not bear the sword for nothing. He is God's servant, an agent of wrath to bring punishment on the wrongdoer." (Romans 13:4) Jesus accepted this role for the centurion.

I mention this because Jesus is often viewed as a pacifist. I believe that his acceptance of the centurion shows that he was aware of the necessity of politics and statecraft to govern his world. He accepted the need for ultimate coercive power to maintain law and order. So many in church leadership today are functional pacifists, who are idealists not realists. They see no role for armed force in restraining or punishing evil, and think that talk, economic sanctions, and enlightened self-interest alone will solve the problems of the world. It is notable that Jesus did not call the centurion to leave his command and come follow him, as he did the other disciples. He left him in his place, to continue his military responsibilities.

Furthermore, Jesus commended the chain of command type of thinking that led the centurion to express his faith. "Lord, don't trouble yourself, for I do not deserve to have you come under my roof. That is why I did not consider myself worthy to come to you. But say the word, and my servant will be healed. For I myself am a man under authority, with soldiers under me. I tell this one, 'Go,' and he goes; and that one 'Come,' and he comes. I say to my servant, 'Do this,' and he does it."

His understanding of the exercise of military power led him to recognize his own complete lack of moral power to heal, and the superiority of Jesus in the sphere of salvation/deliverance. His use of the power of life and death, his knowledge of his taking of the lives of others, led him to acknowledge his unworthiness to stand in the presence of Jesus, who had the power of restoring life. He believed that Jesus did not have to be present to heal his servant - to give life; just as he did not have to be present to take life. All that was needed was the divine order.

"When Jesus heard this, he was amazed at him, and turning to the crowd following him, he said, 'I tell you, I have not found such great faith even in Israel.'" This Roman centurion was outside the community of Israel. He had probably been raised in the religion of Rome, with its pantheon of gods and goddesses, its temple cults, and sacrifices. We don't know how much he had appreciated the religion of the people among whom he served. What we do know is that Jesus commended the faith of this pagan above that of many of his contemporaries.

In so doing Jesus was acknowledging that genuine faith was present in non-Israelite religions. In Matthew's account of this miracle Jesus goes on to say, "many will come from the east and the west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven. But the subjects of the kingdom will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth." (Matthew 8:11,12) Jesus was prophesying that many will be surprised at who will be present in heaven with the patriarchs, and who will be excluded. This Roman centurion, this military officer of the foreign occupying power, this imperial commander, this pagan, was a man of such faith that Jesus could use him as an example of those who will be found in the kingdom of heaven. In St. Augustine's words, 'counting himself unworthy that Christ should enter into his doors, he was counted worthy that Christ should enter his heart.'

Jesus gave the order. The men who had been sent to tell him not to trouble himself, that their master was unworthy to receive him, returned to the house and found the servant well.

What is the miracle here? That a foreign military officer outside the household of God's covenant people could exhibit such faith, such humility, such generosity, such concern for his servant? That Jesus could give an order and it would be obeyed?

What is its relevance for us today? I think that it reminds us of the high opinion Jesus had of a military officer and the honorable profession of his calling. A recently commissioned lieutenant in the Marine Corps, a Harvard graduate, expressed his highest calling in these terms: "To defend our way of life and Western Civilization; to fight for the freedom of others; protect our friends, family and country; and give hope to a people long without it." Such use of force is a proper moral tool to right a wrong done, to punish evil-doing and to establish a just and peaceful order. The armed forces can be instruments of positive good.

It also encourages us to believe that Jesus welcomes all those who have faith in his healing power, who are humble enough to acknowledge him as superior in authority to save, whatever their background, whatever their nationality, race, or religious origins. If many will come from the east and the west to join us in the wedding supper of the Lamb with the patriarchs, prophets and apostles, we should be reaching out to them with the good news of Jesus, and inviting them to join us now. Jesus anticipated this worldwide mission by this encounter with the centurion.

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