GOSPEL READING
THE GOSPEL OF LUKE
Jesus and the Centurion: Lk 7,1-10
In the overview we saw how this episode forms a pair with the widow of Nain in the next scene (7,11-17). We can note that such pairing of male and female characters is typical of Luke. We have already seen 2,25 and 2,26. We will find another good example in 15,1-10.
This healing of the centurion's slave or son may be unique because it is told in three of the four Gospels but not as might be expected: it is found here in Luke and also in Matthew (8,5-13) but it is not recounted in Mark. The third account is instead in the Gospel of John (Jn 4,46-54). It is worth having a look at John's version and see if you can pick up the key phrase in that account. Our comparison now will mainly be between Luke and Matthew.
Compare therefore the versions of Matthew and Luke. You will find there is one big and important difference between them. This is brought out by the three verses which occur only in Luke and by the verse which follows them.
That might be a bit enigmatic. Jn 20,29 comes to mind as a clue.
It will be as well therefore to have a response now.
Next, take a look at 2 Kings 5,1-14 which is sometimes suggested as a background story to this healing.
Then look at Acts 10, the story of Cornelius. Notice how the two centurions are described in similar terms. (Centurions in the Roman Army were the basic military leaders commanding a century of around 100 men.) How does one story prepare for the other?
What can we say about the centurion's attitude towards his slave (7,2)?
Two different groups of messengers (7,4 and 7,6) speak to Jesus on behalf of the centurion. Who are they and what is the differences between their messages?
What is Jesus' reaction in verse 9.? How does it differ to that of the first group of messengers?
How is verse 10 phrased?
Then go to my response.
The Sunday Gospel
The healing of the centurion's slave provides the Gospel for the 9th Sunday of the Year.
The story of the healing of the centurion's slave is accompanied from the Old Testament by Solomon praying for a foreigner, 1 Kings 8,41-43. Read this passage in its context in your Bibles. Then as usual, comment on its appropriateness.
We have compared Luke's version with that of Matthew (Mt 8,5-13). Matthew's account is not read in cycle A because the lectionary avoids duplication. Why might have Luke's account have been chosen in preference to Matthew's?
Look again at my response.
we are now ready to read the next encounter: Jesus and the widow, 7,11-17.