victorious hope

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GET INTO THE STUDY 5 minutes

SESSION 2

VICTORIOUS HOPE

SAY: “Today we will look specifically at how victory gives us hope.”

DISCUSS: Draw attention to the picture (PSG, p. 26) as you

The Point

introduce Question #1: What

When we come to Jesus in faith, we

parental sayings or clichés

find hope.

did you hear the most

The Bible Meets Life

growing up?

We fix things that are broken, and when life breaks down we try to GUIDE: Direct attention to

fix it. Our culture offers more than

The Bible Meets Life (PSG,

enough “fixes”—pharmaceutical

p. 27). Highlight the author’s

remedies, religious practices, and

illustrations regarding the

changes in lifestyle. At best, we might mask the problem, but we can’t remove

Lord having authority over

it. The Bible points us to the only way we can experience victory over life’s

all things.

burdens: Jesus meets us at our point of need and offers us what no one or

Reinforce the importance

nothing else can.

of faith in finding hope by

The Passage

reading The Point (PSG, p. 27): When we come to Jesus in faith, we find hope.

Matthew 8:5-13

The Setting Following his account of Jesus’ teaching in the Sermon on the Mount

PRAY: Begin the Bible study with prayer. Ask for God’s wisdom in understanding His Word in this study. Thank Him for the faith that leads us to hope.

32

S e ss i o n 2

(Matt. 5–7), Matthew recorded a series of miracle stories. The first concerned the healing of a leper with a touch (8:1‑4). In 8:14‑15, Matthew recorded the story of Jesus’ healing Peter’s mother-in-law with a touch. Between these healings Matthew sandwiched in the story of Jesus’ healing of a servant from a distance with just a word because of the faith of a Gentile centurion (vv. 5-13).

STUDY THE BIBLE

Matthew 8:5-7 5 When he entered Capernaum, a centurion came to him,

Matthew 8:5-7 . 10 minutes

pleading with him, 6 “Lord, my servant is lying at home paralyzed, in terrible

agony.”

SUMMARIZE: Before reading the passage, set the context by

7 He said to him, “Am I to come and heal him?”

summarizing the information in The Setting on page 32.

KEY WORDS: Centurion (v. 5)—An officer in the Roman army who was in command of about 80‑100 soldiers, likely equal to a captain in today’s army. READ: Read or ask a volunteer

Jesus desires to heal us.

to read Matthew 8:5-7.

Verses 5-6. Capernaum was located on the northwest shore of the Sea of Galilee and was situated along a major trade route. It was the city Jesus had made His home and the center of His ministry (Matt. 4:12‑17). Mark referred to it as Jesus’ “home” (Mark 2:1), and Matthew called Capernaum “his own town,” rather than Nazareth where Jesus grew up (Matt. 9:1). It was also the home of several of Jesus’ disciples—Peter and Andrew. Matthew had a toll booth there (vv. 9‑13), and James and John were fishing near Capernaum when Jesus called them to be His disciples (Mark 1:19‑21). In Capernaum Jesus: taught in the synagogue (v. 21); in private homes (2:1‑2); healed Peter’s mother-in-law (Matt. 8:14‑15). Here the religious leaders challenged Jesus’ ministry (Mark 2:1‑12). In the end, Capernaum did not accept Jesus’ messianic claims and fell under His condemnation along with the cities of Chorazin and Bethsaida (Matt. 11:20‑24). Capernaum was important enough to be the location of a military installation, over which a centurion had command. 1 A centurion originally was so named because he commanded 100 soldiers (called a “century”), but by the first century A.D. each centurion commanded about 80 soldiers. Most centurions obtained their rank by rising up through the Roman legions. Only Roman citizens could join the ranks of the Roman soldiers (non-Romans served in the auxiliaries), and they served for 20-year terms. Six centurions served in a Roman cohort (480 men). All Roman soldiers took an oath, swearing allegiance to the Roman emperor. While centurions were Gentile Roman soldiers, at the time of the encounter between Jesus and the centurion no Roman legions were stationed in Israel. Thus, this centurion served in Herod Antipas’s small auxiliary military force, comprised of nonJews from the surrounding regions (such as from Phoenicia

LEADER PACK: Point to Item 2: Centurion to share with group information about Centurions in Roman military.

SUMMARIZE: Use Bible Commentary 1 on this page and page 34 to give more background on this key figure, the centurion.

S U G G E S T E D U S E | W E E K O F M A R C H 12

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THE POINT

When we come to Jesus in faith, we find hope.

OPTION: To provide a basis for comparison, ask members to describe the basic chain of command in modern military. (For a listing of military ranks in all United States Armed Forces, see http://deploymentpsych.org/ system/files/member_resource/ MCT_Provider_Resources_ Military_Rank_Chart.pdf.) Guide members to explore the following: Point out where the centurion put Jesus in the chain of command. Invite members to consider where they put Jesus in their “chain of command.” What effect does that have on our faith and our hope?

DISCUSS: Question #2 (PSG, p. 29): Is asking for help hard for you? Why or why not? (Alternate: What is a prayer that Jesus has answered for you?)

TRANSITION: ”The Lord Jesus agreed to come and help this Gentile leader, but now we will see how the centurion exhibited even greater faith.”

34

S e ss i o n 2

and Syria), who were stationed in that area. Herod Antipas was the Tetrarch (governor) of Galilee and Perea in the time of John the Baptist and Jesus. He had John the Baptist beheaded (Matt. 14:1‑12) and later Jesus stood before Herod during His trial (Luke 23:6‑12). When centurions are mentioned in the New Testament, they always are mentioned in a favorable way. According to Luke, this particular centurion had a good relationship with the local Jewish community and was highly thought of by them. He loved the nation of Israel and had helped the Jews of Capernaum build a synagogue (Luke 7:1‑10, esp. vv. 4‑5). The dire nature of the centurion’s situation is indicated by the fact that when he approached Jesus he was pleading with him. The centurion addressed Jesus as “Lord.” The Greek word for Lord, kurios, was used as a respectful form of address, much like our word sir. This healing story follows the account of the healing of the leper, who also addressed Jesus as “Lord” (Matt. 8:1‑4). The centurion had heard what Jesus had done for others (Luke 7:3). It seems clear that Matthew intended his readers to associate the centurion’s address of Jesus with the stronger meaning of “Lord,” pointing to Jesus’ deity. The centurion did come to ask Jesus for an incredible miracle. The Greek word pais, translated my servant, was a word used of a young boy, a child, a favorite servant, and even a son. Perhaps the servant was the centurion’s personal aide. Furthermore, this servant may have been the only member of the centurion’s household; for, according to historians, a Roman soldier was not allowed to have a family with him during his 20 year enlistment. A servant would have cost about one-third of a high-ranking soldier’s annual salary (a centurion made 15 times that of a normal soldier).1 But it was not the impending financial loss the centurion was concerned about; it was the welfare of his servant. Luke noted that the servant “was highly valued by him,” in the sense that this servant was dear and precious to the centurion (Luke 7:2). The centurion told Jesus, “my servant is lying at home paralyzed.” The Greek word translated paralyzed was associated with being disabled and with crippling diseases. The Greek term rendered lying more literally is “thrown,” in this case as “thrown onto a sick bed” (see Rev. 2:22). Matthew did not reveal the cause of the servant’s paralysis, but he did detail the servant was in terrible agony. Luke added that the servant was “about to die” (Luke 7:2).

Verse 7. To understand Jesus’ response “Am I to come and heal him?” the reader must realize that Jews did not enter the homes of Gentiles or associate with them as that would have defiled the Jews and made them unclean (John 18:28; Acts 10:28). There is no record in the Gospels of Jesus ever entering a Gentile building until He was forced to enter the governor’s headquarters for His trial (Matt. 27:2‑31; Mark 15:120; Luke 23:1-5; John 18:28‑19:16).2 In light of this fact, the centurion’s request was very bold. Also, in the Greek the “I” in Jesus’ response is emphatic, drawing attention to “the highly irregular suggestion that he, a good Jew, should visit a Gentile house.”3

STUDY THE BIBLE Matthew 8:8-9 10 minutes READ: Read or ask a volunteer to read Matthew 8:8-9.

DISCUSS: Question #3 (PSG, p. 31): How would you

Matthew 8:8-9

paraphrase the centurion’s statements in these verses?

8 “Lord,” the centurion replied, “I am not worthy to have you

(Alternate: What connection did

come under my roof. But just say the word, and my servant

the centurion make between

will be healed.

authority and faith?)

9 For I too am a man under authority, having soldiers under

my command. I say to this one, ‘Go,’ and he goes; and to

SUMMARIZE: Use Bible Commentary 2 on this page

another, ‘Come,’ and he comes; and to my servant, ‘Do this!’

and page 36 to highlight three

and he does it.”

important truths these verses

Faith in Jesus’ authority is necessary for us to have hope. Verse 8. For the second time, the centurion addressed Jesus as “Lord” (Matt. 8:6,8), thereby acknowledging his inferior status to that of Jesus. The centurion’s response in verses 8‑9 teaches us three important truths.4 First, the centurion knew he was “not worthy to have [Jesus] come under [his] roof.” The centurion’s admission of his unworthiness shows his humility. He did not deserve to have Jesus do this for him and neither could he presume upon Jesus for His help. It reminds all of us we need to come to Jesus humbly, leaving all pride and self-sufficiency behind. But coming after Jesus’ words in verse 7, the centurion’s statement did more. It acknowledged the racial issue (Jew-Gentile). Second, the centurion’s words “but just say the word, and my servant will be healed” demonstrate he was convinced that Jesus had the power to heal without having 2

teach us: 1. The centurion recognized his unworthiness. 2. The centurion believed that Jesus had the power to heal his servant without having to be physically present. 3. The centurion’s words indicated he believed that Jesus had the authority to heal just by saying the word.

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THE POINT

When we come to Jesus in faith, we find hope.

GUIDE: Refer group members to PSG pages 30-31 to the four statements about the nature and extent of Jesus’ authority. 1. Jesus taught with authority, not like the scribes. 2. Jesus power to heal the demon-possessed man demonstrated His authority 3. When Jesus cleansed the temple the religious leaders wanted to know who had given him the authority to do so. 4. Jesus declared that “all authority has been given unto Me in heaven and on earth” before He gave them the Great Commission.

TRANSITION: ”Having heard this great statement of faith by the centurion, Jesus acted on his behalf.”

36

S e ss i o n 2

to be physically present with his servant. The Jews of Jesus’ day considered healing from a distance not only rare but extremely difficult, something only the most powerful holy men could do. But this centurion considered distance a small matter for Jesus’ power. On what basis did the centurion draw such a conclusion? Up to this point in Matthew’s Gospel, Jesus had not healed anyone from a distance. The centurion’s words were a clear recognition of Jesus’ miraculous power! Verse 9. Third, the centurion’s words about authority and issuing commands show he had an understanding of Jesus’ authority to heal with just a word (v. 8) and not in the usual way of being physically present. The centurion’s words “I too am a man under authority” communicated both that the centurion was under his superiors’ authority and that the centurion had authority over those under his command. The centurion was not merely under the authority of higher officials in the Roman government for whom he issued orders. He also had received virtually unlimited authority from his superiors. The centurion’s commands were not perceived as being given by his own authority; they were understood to be issued with the authority of the Roman emperor himself. In this sense, then, the centurion’s words “I too am a man under authority” may be understood as an argument from the lesser to the greater. If he was able to have his will carried out by speaking a mere word (Roman soldiers in general had a great amount of authority over the populace, see 5:41; 27:32), how much more would that be the case for Jesus! But we should be careful at this point. The centurion’s words should not be understood as a double illustration. The centurion’s words “I too” should not be interpreted to indicate the centurion understood that Jesus too was a man under authority as the centurion was (although there is a sense in which Jesus was acting by the authority of God the Father, but that is not the focus in this passage). The primary emphasis is on authority itself, in this case on Jesus’ absolute authority. Just as the orders the centurion issued were to be obeyed without question because of his authority, the centurion believed healing his servant who was paralyzed (8:6) and near death (Luke 7:2) would be no problem for Jesus, whose ultimate authority had to be obeyed as well. Only by believing in Jesus’ ultimate authority can we have hope, the kind of hope the centurion possessed.

Matthew 8:10-13 10 Hearing this, Jesus was amazed and said to those

STUDY THE BIBLE Matthew 8:10-13 15 minutes

following him, “Truly I tell you, I have not found anyone in Israel with so great a faith. 11 I tell you that many will come from east and west to share

READ: Read or ask a volunteer to read Matthew 8:10-13.

the banquet with Abraham, Isaac, and Jacob in the kingdom of heaven. 12 But the sons of the kingdom will be thrown into the outer

DISCUSS: Question #4 (PSG, p. 32): Why did the

darkness where there will be weeping and gnashing of

centurion’s faith amaze

teeth.”

Jesus?

13 Then Jesus told the centurion, “Go. As you have believed,

let it be done for you.” And his servant was healed that very moment. KEY WORDS: Outer darkness (v. 12)—Referring to the darkness into which the wicked are confined, it is a place of misery completely removed from the light of God and His eternal kingdom.

Jesus gives us hope when we believe and trust in Him.

SUMMARIZE: Use Bible Commentary 3 to explain the contrast Jesus drew between the strong faith of the centurion and the lack of faith of the descendants of Abraham, Isaac and Jacob.

Verse 10. To this point in Jesus’ ministry, none of Jesus’ healings had been done in the way the centurion asked (see Matt. 15:21‑28). No wonder Jesus was amazed and stated, “Truly I tell you, I have not found anyone in Israel with so great a faith.” Only twice in the Gospels are we told Jesus was amazed: at this Gentile centurion’s faith (8:10) and at His hometown of Nazareth’s unbelief (Mark 6:6). Jesus expected to find faith in Israel. They were the people of the covenant. They were the recipients of God’s special revelation. They were the people who knew God’s commandments and laws. They were the ones entrusted with preserving that which God had given them (Rom. 3:1-2). It was to the people of Israel Jesus came, but sadly, “He came to his own, and his own people did not receive him” (John 1:11). Jesus addressed His words to those following Him rather than to the centurion. This means Jesus addressed His disciples and those in the crowd (see Matt. 8:1, although perhaps this was not the same crowd, since Jesus had returned to Capernaum; compare Luke 7:9). Jesus’ expression 3

37

THE POINT

When we come to Jesus in faith, we find hope.

GUIDE: Refer group members to PSG page 32 to the following quote: “Faith understands the power of Christ’s words. When Christ speaks, it happens. Just as God spoke in the creation and the universe came into being, so God in Christ now speaks and His words determine reality. Authority is defined as the power or ability to accomplish an action. Jesus has authority over illness. He had the ability—the authority—to accomplish the healing of the centurion’s servant, and He did it simply by speaking the words. Somehow, the centurion understood this.” GUIDE: Refer group members to PSG page 33 to the three statements about people who have declared faith in Jesus: 1. … were facing a life circumstance that were beyond anyone else’s ability to help, 2. … recognized that Jesus had authority, 3. … believed Jesus would do what He said He could do.

38

S e ss i o n 2

“Truly I tell you” (literally, “amen”; see 5:18,26; 6:2,5,16) indicated the importance of His statement and that it was to be heeded. “Not … anyone” comes first for emphasis in the Greek text. Faith refers to trust and here includes the centurion’s belief in Jesus’ ability to heal his servant. The faith Jesus had not found in the nation of Israel was that of the centurion, not the sick or injured servant’s faith. “So great” could refer to quality or quantity. Jesus had not found such strong faith in Israel. In Jesus’ own estimation, this centurion’s faith was remarkable. The Roman soldiers occupying Israel usually oppressed the Jewish population. Normally, the Jews hated the Romans. Yet, here one of them, one of the Gentile Roman soldiers, demonstrated to the Jews what true faith is! Such was astounding! Amazing! Marvelous! What made Jesus declare this centurion’s faith so great? First, this centurion’s humility. Even though he was a highranking military official and a great benefactor of the Jews (Luke 7:5), he saw himself as unworthy—“I am not worthy” (Matt. 8:8a). Second, his belief in Jesus’ word. From what he had heard of Jesus, without further instruction or debate, he placed his trust in Jesus’ word—“just say the word, and my servant will be healed” (v. 8b). Third, his proper confession of Jesus’ person. The centurion knew Jesus had authority over sickness and disease, and he also knew Jesus had authority over him as well—“I too am a man under authority” (v. 9a). Verses 11-12. The centurion’s great faith provided the occasion for Jesus to contrast the future Gentile in-gathering into the kingdom of God with the rejection of the Jews from the kingdom. “I tell you” repeats part of Jesus’ words in verse 10. These words also indicate the solemnity of Jesus’ words that follow. The many who will come from east and west and who will share the banquet with the patriarchs Abraham, Isaac, and Jacob in the kingdom of heaven refers to the Gentiles. East and west indicates from all over the earth (Ps. 107:3). Rome lay to the west; Matthew already had told of wise men who came from the east (Matt. 2:1). Jesus’ words do not merely refer to the Jews who had been scattered throughout the world. Rather, they recall God’s plan for the Gentiles as stated to Abraham in Genesis 12:1‑3 and Isaiah 56:3‑8 (compare Isa. 25:6‑8). Sitting at the banquet with Abraham, Isaac, and Jacob—all three patriarchs—is imagery of the messianic banquet, the experience of blessedness in God’s presence that every good Jew assumed he would be part of.

That’s when Jesus turned the tables: “But the sons of the kingdom will be thrown into the outer darkness.” The sons of the kingdom refers to those Jews who expected to be included in God’s kingdom based merely on their ancestry (Matt. 3:9). Sons (huioi) implies legal standing, or presumed legal standing. Here the Jews discovered that though they believed they should be included in God’s kingdom, they would be confined to the place meant for the ungodly. In fact, Jesus here used terms related to the sons of the kingdom that normally were reserved for the expected, ultimate future of the Gentiles: thrown into the outer darkness and weeping and gnashing of teeth. (Matthew used this imagery also in 13:42,50; 22:13; 24:51; 25:30; elsewhere in the New Testament it is found only in Luke 13:28). Outer darkness signifies eternal separation from God, away from the light of God and His kingdom. Weeping refers to mourning over one’s separation from God and exclusion from His kingdom. Gnashing of teeth reflects great anguish. The words contrast with the joy and delight of the heavenly banquet. Dire consequences await those devoid of faith! Faith, not ethnic heritage, allows one to enter the kingdom of heaven. 
 4

Verse 13. Jesus then turned His attention back to the centurion, telling him to go home. Since he had believed, the healing—though not described—would be done (see also Matt. 9:29; 15:28). Again, Jesus linked the servant’s healing with the centurion’s faith (“as you have believed”). That is, the centurion’s faith was not the cause of the miracle; rather, this means “just as” he believed Jesus could do. Jesus’ words need to be understood in light of verse 8. Matthew added the time reference for the cure, that very moment (“the instant,” “immediately”), as a final emphasis on Jesus’ supernatural authority. When Jesus heals, He doesn’t do it in the same way with everyone. He sometimes works miraculously, but He often works through doctors and the medicine He created. He sometimes heals quickly, and sometimes He does so over time. When we come humbly to Jesus with our needs and are willing to yield ourselves to His authority and Word, Jesus will honor our faith in Him. Such faith in Jesus—the proper object of faith is important—and His authority creates hope in us. As it was for the centurion, so it is for us. Jesus gives us such hope—a victorious hope—when we believe and trust in Him.

SUMMARIZE: Use “Key Words” on page 37 and Bible Commentary 4 to give further information about the term outer darkness.

DISCUSS: Question #5 (PSG, p. 34): In what part of your life do you need confidence in Jesus to act on your behalf? (Alternate: What is a prayer that Jesus has answered for you?)

DO: Invite volunteers to share responses to the activity on PSG page 34: “Help!!!”

OPTION: Brainstorm with the group to create a list of symbols of authority. (Examples might include a sheriff’s badge, a judge’s gavel, the seal of the president of the United States.) Have a conversation about the power of symbols to indicate authority.

1. Craig S. Keener, A Commentary on the Gospel of Matthew (Grand Rapids: Eerdmans, 1999), 266. 2. R. T. France, The Gospel of Matthew (Grand Rapids: Eerdmans, 2007), 313. 3. Ibid. 4. The three truths and the content in the next three paragraphs are drawn primarily from Keener, A Commentary on the Gospel of Matthew, 266-68.

39

THE POINT

When we come to Jesus in faith, we find hope.

LIVE IT OUT 5 minutes GUIDE: Emphasize The Point: When we come to Jesus in faith, we find hope.

REVIEW: Review Live It Out (PSG, p. 35; see text to the right). Encourage each group member to follow through this week with at least one of the applications.

WRAP IT UP GUIDE: Emphasize that the faith in Jesus the Centurion exhibited is the kind of faith needed for us to live in hope.

PRAY: ”Father, help us to display the kind of faith the Centurion did in You, knowing that in You we have hope.”

NOTE: Remind members that PSG pages 8-11 are there so that they may keep an ongoing prayer journal of one another’s requests.

40

S e ss i o n 2

LIVE IT OUT How can you express your faith in Christ this week?

>> Trust. Do you have an area of your life where you have difficulty trusting God? Trust His power and authority over all things. Let go of that area and give it to Christ.

>> Review. A key way to see God’s power and ability to

work on your behalf is to see how He has worked in the past. Begin with the men and women mentioned in Hebrews 11. Look at the accounts of their lives in the Old Testament and see how God worked in their lives.

>> Ask. Be willing to ask something huge from God. Ask

Him to do something with your prayer request that is “God-sized,” something that can only be explained by the fact that God is at work.

Fishing boats left Capernaum before dawn and returned at dusk. Fishermen used hooks and lines, ILLUSTRATOR PHOTO/ MIKE RUTHERFORD (59/2037)

spears, and nets. Businesses made and repaired these tools. Some

Located some 85 miles north of Jerusalem, the small city of Capernaum would always be remembered as “His own city” (Matt. 4:13; 9:1). Capernaum became the home and headquarters for Jesus’ ministry until His final trip to Jerusalem (19:1). This is where He chose His disciples, taught, and preached. Here, many people were healed and found hope for their lives because of their faith in Jesus.

A lot of things offer us hope and a better life, but only faith in Jesus Christ delivers real hope and eternal life.

built and repaired fishing boats.

Each week, make yourself

Located at the water’s edge was

available either before or after

a jetty for boats. Archaeologists

the session to speak privately

have found fish hooks throughout

with anyone in your group

Capernaum.

who wants to know more

A first-century fishing boat The level of the Sea of Galilee dropped in 1986, making the outline of this 1st century fishing boat visible in the mud. The image projected on the wall shows how the boat would have looked with its mast and sail attached.

SHARING THE GOOD NEWS

about becoming a Christian.

was discovered in 1986 at nearby

See the article, “Leading

Kibbutz Ginnosaur. It is now

Someone to the Greatest

on display at a museum at the

Decision of All,“ on page 2 for

kibbutz. Jesus and His disciples

guidance in leading a person

may have used boats similar to the

to Christ.

one discovered. Capernaum means “village of Nahum,” but this is not the biblical prophet Nahum, as Capernaum appears to have been founded after Old Testament times. The Gospels mention Capernaum 16 times; these are the only times the

Remind group members that page 2 in the PSG offers guidance in how to become a Christian. Encourage believers to consider using this article as they have opportunities to lead others to Christ.

Bible mentions the city. The excerpt above is from the article “Capernaum in Jesus’ Day” (Winter 2015-16), which relates to this session. More Biblical Illustrator articles are available that relate to this session. See page 7 about Biblical Illustrator.

Grow with other group leaders at the Groups Ministry blog. LifeWay.com/GroupMinistry 41