Defending an Orthodox Reading of Matthew 8:5-13

 

Defending an Orthodox Reading of Matthew 8:5-13:

In Matthew 8:5-13, Jesus heals a Centurion’s servant and in the process it reveals his authority. Matthew’s overall intent is to communicate the spiritual truth of Jesus’ active authority and the Centurion’s faith. However, modern Liberal scholars utilizing Critical Theory, now claim to have discovered a more accurate interpretation and argue that the Centurion was in a pederastic relationship (sexual “boy-love”) with his servant. Their argument for this interpretation is complex, “exploratory” in nature, and operates on several assumptions. The argument of this paper rejects this pederastic interpretation and advocates for a plain reading of this text. In a simplistic form the pederastic argument flows in this manner:

 The Centurion was in a pederastic relationship with his servant due to the following reasons:

-          Matthew refers to the servant using the Greek word παῖς.

-          παῖς has a semantic range that includes a young boy.

-          In the Greco-Roman world pederastic relationships occurred.

-          The Centurion highly valued his servant.

Some liberal scholars craft a novel argument for this interpretation through demonstrating the range of meaning for the Greek word παῖς. Matthew refers to the Centurion’s servant using the Greek word παῖς which has a wide semantic range including: a child, boy, girl, infants, children, servant, slave, attendant, servant, minister. The other word in the New Testament that is commonly used to communicate servant is δοῦλος. Most readers are familiar with Paul’s usage of δοῦλος in the greeting of his letters, “Paul and Timothy, servants (δοῦλος) of Christ Jesus” (Phil. 1:1). Bible translation committees will generally translate δοῦλος as “slave” when the context denotes people who were owned and had little chance for freedom. When the context dictates that someone could gain freedom either by financial payment or serving for a specific period of time, δοῦλος is translated as “bondservant.” Matthew does use παῖς in reference to children (Mat. 2:16), but he also uses it in reference to adult servants (Mat. 14:2). Matthew also, uses παῖς when quoting Isaiah 42:1 in direct reference to Jesus fulfilling prophecy (Mat. 12:18).

Matthew refers to the Centurion’s servant as παῖς three times (Mat. 8:6, 8, 13) and as δοῦλος once (Mat. 8:9). In both accounts, Matthew and Luke use παῖς and δοῦλος interchangeably. When Luke refers to the Centurion’s servant in his account, he predominantly uses the Greek word δοῦλος. Luke refers to the servant as δοῦλος four times (Luke 7:2, 3, 8, 10) and the servant as παῖς only once (Luke 7:7). It also appears that Matthew favors παῖς when referring to the Centurion’s servant, whereas Luke favors δοῦλος. Since both authors use this word interchangeably, it is difficult to maintain the pederastic position that Matthew was communicating that there was a sexual relationship between the Centurion and his servant.    

A point of consideration is given to the fact that both authors switch out their usage of the words in the same place (Mat. 8:9, Luke 7:7). In both accounts the Centurion explains how authority works in regards to giving orders to his servant (παῖς and δοῦλος). It seems likely that both authors interchange these two words for “servant” in this clause for emphasis, instead of depositing a hidden alternate meaning that only modern scholars could uncover by applying a grid of assumptions.    

This Centurion is a minor character in Jesus’ public ministry, who never resurfaces. It requires implausible conjecture to argue that Matthew somehow knew that the Centurion was in a sexual relationship with his boy servant. This assumption also requires Matthew, who is Jewish, to intentionally infer a sinful relationship that is prohibited in the Scriptures. It is also implausible that Matthew knew about this alleged sinful relationship, but somehow Luke was not privy to this information after Luke labored to write an “orderly account” of the same event (Luke 1:1-4). This conjecture would also have to assume that Jesus knew that they were in a sinful relationship and that he was passively compliant or worse, quietly affirming sin. This rendering is not consistent with the overall biblical narrative, due to the fact that Jesus publicly admonished the Samaritan woman for her sinful relationships (John 4:12-29) and Jesus is Holy (Mark 1:24). 

The Jewish elders plead with Jesus on behalf of the Centurion. The Jewish Elders explain that their motivation for helping the Centurion is based on the Centurion’s character. The Jewish elders explain to Jesus that the Centurion is “worthy” of help, that he loves the Hebrew nation, and he built the Jews a synagogue in Capernaum (Luke 7:5). It is hard to imagine that these Jewish elders would appeal to Jesus on behalf of someone who is in a known homosexual relationship, when the Torah prohibits such a relationship (Lev. 18:27). It is also unlikely that the Jewish elders would have given the Centurion a glowing recommendation.

The Centurion himself, after reflecting on who Jesus is, reveals that he personally is not “worthy” to have Jesus come under his roof (Mat. 8:8). This indicates that the Centurion understands that Jesus is Holy and that the Centurion is personally lacking. The Centurion’s response echoes Isaiah’s and Peter’s reactions when they were faced with true holiness (Isaiah 6:5; Luke 5:8). Jesus also “marveled” at the Centurion’s faith. The Centurion’s reaction also explains that he is aware of Jewish traditions prohibiting Jews from entering Gentile houses (John 18:28; Acts 10:28). This all points to the fact that this Centurion is not an average Roman Military Officer, but one orientated toward fearing God and whose life is marked by faith.  

In conclusion, there is no evidence to support this unique claim of pederastic relationship between the Centurion and his servant. It is audacious to assume that in modernity one can tease out a unique interpretation of the Centurion’s relationship with his servant in Matthew 8:5-13 using Critical Theory, particularly if that alleged pederastic relationship would have been contrary to the author’s personal beliefs. The Greek argument based on παῖς, also proves to be of little merit since Matthew used παῖς interchangeably with δοῦλος. Unique biblical interpretations of small details can sometimes miss the larger spiritual implications. In this passage, the Centurion had faith in Jesus and delivers a statement declaring Jesus’ authority. Jesus marvels at the Centurion’s faith and warns of the eternal consequence of not believing in Him (Mat. 8:12).