Grace and Belief: Lessons from the Centurion’s Great Faith

Introduction

In last week’s class, Dr. Weaver discussed the story of the woman who anointed Jesus with perfume and the reaction of Simon. He briefly touched on what it means to fall into grace and fall out of grace. Carolyn asked a follow-up question about the role of belief in staying in grace or how much belief one should have to never fall out of grace. Today, I will address the role of belief and hope that our discussion will bring maturity to these ideas.

The Role of Belief

In John 3, Jesus said to Nicodemus:

“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son. This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God.”

These words of Jesus emphasize the concept of grace, highlighting God’s unconditional love and the gift of salvation through Jesus Christ for all who believe in His name.

What Does It Mean to Believe?

The Greek word used for “believe” in John 3 is pisteuo. This verb means to have faith in, to be committed to, or to put one’s trust in. In the context of the verse above, it means to have faith in Jesus that He will save us, to be committed to Jesus for our salvation, or to put our trust in Jesus for our salvation.

How Can We Get This Faith?

Romans 12:3 states:

“For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the faith God has distributed to each of you.”

This is what we call general faith. General faith is needed to grasp hold of God for our salvation. The good news is that God has given all people a measure of this general faith, ensuring that each has sufficient faith to hold onto the rope of salvation.

What it is to have Great Faith?

If everyone has a measure of faith that helps them hold onto God’s grace, why does the Bible use expressions like “you of little faith” or “you of great faith”? It simply means that some truths are easy to believe, while others are difficult. If you believe and act on something difficult to believe, then you have great faith. Conversely, if you do not believe something relatively easy to believe and commonly accepted, then you have little faith. Faith is the conviction that something is true. People with little faith are convinced of only basic truths, while those with great faith are persuaded to act on beliefs that others find hard to understand. They appreciate and embrace challenging truths that many struggle to accept.

Why is the Centurion’s Faith Great? 

To better understand this, let’s focus on the story of the healing of the centurion’s servant. Jesus remarked that He had not found such faith in all of Israel. What made the centurion accept a difficult truth in such a way that he received grace for his servant? This story can be found in both Matthew and Luke. I will use Luke’s version, which has more details.

Luke 7:1-10:

“When Jesus had finished saying all this to the people who were listening, he entered Capernaum. There a centurion’s servant, whom his master valued highly, was sick and about to die. The centurion heard of Jesus and sent some elders of the Jews to him, asking him to come and heal his servant. When they came to Jesus, they pleaded earnestly with him, ‘This man deserves to have you do this, because he loves our nation and has built our synagogue.’ So Jesus went with them. He was not far from the house when the centurion sent friends to say to him: ‘Lord, don’t trouble yourself, for I do not deserve to have you come under my roof. That is why I did not even 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.’ 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.’ Then the men who had been sent returned to the house and found the servant well.”

The Roman centurion, despite being in a position of authority, demonstrated remarkable openness to the Jewish faith, even building a synagogue for the local community. At this time, many Romans were becoming disillusioned with their traditional pantheon and exploring other faiths. Centurions like him would have hundreds of servants, some free and some slaves, playing various roles such as household servants, skilled workers, and public slaves working in mines or building roads. The Greek term used for servant here is pais, meaning “young boy” or “servant.” The relationship between a centurion and his servants could vary, often involving a mix of authority, dependence, and sometimes mutual respect. The Bible emphasizes that the centurion valued his servant highly, using the Greek word entimos, which conveys a sense of honor, esteem, and preciousness. The centurion’s deep concern for his servant’s well-being is evident in his actions, as he sends Jewish elders to appeal to Jesus on his behalf.

Key Aspects of the Centurion’s Faith

1. The Centurion recognized God’s authority extends beyond cultural and religious boundaries.

The story of the centurion teaches us that great faith is not linked to religiosity or specific religious identities. Jesus explicitly remarks that He has not found such great faith in Israel, highlighting that the centurion’s Gentile faith surpasses that of many Israelites. This indicates that faith transcends religious boundaries and that the quality of one’s faith is not determined by their religious affiliation. 

Jesus said, “I tell you, many people will come from all over the world to take their place in the kingdom of heaven. There they will sit down with Abraham, Isaac, and Jacob. But other people who think that God’s kingdom belongs to them will not be there; God’s angels will throw them into the dark places that are far away from God” (Matthew 8:11-12).

This universal approach to faith is a cornerstone of the centurion’s great faith and a critical lesson for all believers. It calls us to recognize that God’s kingdom is inclusive, welcoming those from all corners of the earth who exhibit genuine trust in Him. This understanding aligns with the message in John 3, where Jesus emphasizes that “whoever believes in Him shall not perish but have eternal life” (John 3:16). Many believe in their ability to earn their salvation. But those who depend on God’s intervention for their salvation will not perish. They may not call Him Jesus, but they recognize His voice. The centurion’s recognition of Jesus’ voice and belief in Him, therefore, exemplifies this universal invitation to grace, showing that true belief in Jesus transcends all human divisions and rests solely on trust in His divine authority and promises.

2. The Centurion demonstrated humility and acknowledged his own unworthiness before Jesus.

The Jewish elders approached Jesus with a plea highlighting the centurion’s worthiness based on his good deeds, stating that he deserved Jesus’ help because he had built a synagogue for the Jews. This perspective follows a cause-and-effect logic: worthiness (cause) leads to grace (effect). However, the centurion himself held a more profound understanding of grace, recognizing that it is not earned by merit, even by noble actions like building a house of worship. Despite his high status as a Roman officer, the centurion approached Jesus with a deep sense of unworthiness, declaring, “Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed” (Matthew 8:8).

This stands in stark contrast to the often transactional view of faith, where people believe they need to earn God’s intervention through enough faith, prayer, or anointing. Many think that having God present in their lives and homes is a result of their efforts and faith. For the centurion, however, there is no need to possess, control, or exclusively retain God. He does not see faith as a way to corral God or dictate how He should act. Instead, he exemplifies a faith that is pure and unconditional, acknowledging God’s sovereignty and resting in His promises without needing additional evidence or assurance.

3. The Centurion trusted in Jesus’ power without demanding physical presence or specific actions.

The centurion’s faith exemplifies a profound recognition of Jesus’ divine authority and a trust that demands nothing in return. He understands the concept of command and obedience, paralleling his authority over soldiers to Jesus’ authority over all creation, including illness and distance. This kind of faith invites believers to embrace a deeper relationship with God, fostering spiritual maturity that allows for trust in His plans even when they remain unseen or unfulfilled by human standards. It encourages a complete surrender to God’s timing, illustrating a profound peace that comes from knowing that true faith rests not on tangible assurances but on unwavering confidence in His loving character and divine wisdom.

This exemplary faith stands in stark contrast to what might be considered “little faith,” which often demands immediate provision according to human timelines and convenience. The centurion’s trust demonstrates a spiritual maturity that recognizes God’s sovereignty extends beyond our limited understanding or desires. It challenges believers to cultivate a faith that remains steadfast even in the face of uncertainty or delay, trusting that God’s plans and timing are perfect, even when they don’t align with our expectations.

Conclusion:

The story of the centurion’s faith offers profound insights into the nature of belief and grace. It demonstrates that great faith transcends cultural and religious boundaries, is rooted in humility, and trusts completely in God’s power without demanding proof or specific actions. The centurion’s example challenges us to examine our own faith, encouraging us to move beyond transactional relationships with God and embrace a deeper, more mature trust in His sovereignty and love.

This account reminds us that God’s grace is not earned through good deeds or religious affiliation but is freely given to all who believe. It calls us to approach God with humility, recognizing our unworthiness yet trusting in His boundless mercy. The centurion’s faith invites us to broaden our understanding of God’s kingdom, acknowledging that true belief may be found in unexpected places and people.

As we reflect on this powerful demonstration of faith, we are encouraged to cultivate a similar trust in our own lives – one that recognizes God’s authority over all circumstances, rests in His promises without demanding visible signs and humbly accepts His grace as an unmerited gift.

Questions

• In what areas of our lives do we struggle to accept challenging truths about God or His ways?
• In what ways might we unintentionally try to “earn” God’s grace in our daily lives?
• How does our understanding of worthiness before God impact our approach to faith and prayer?
• In what ways do we sometimes limit God’s power or grace based on our cultural or religious expectations?

C-J: I can’t tell you how much I appreciate this talk. For me, it says what I wish other people would understand when they think of Christians. That relationship takes years to get to the place you mentioned. It’s really not about all that other stuff. If you were a Centurion, none of that other stuff mattered. He recognized the spirit of faith, the authority, and the power in that. It would be so much easier if we approached the great commission with that kind of premise, instead of saying, “I’m right, without me, you can’t get there.” 

If we let the Holy Spirit do the work, none can deny it. It’s not just a narrative anymore; it’s alive, energized, and has a momentum that cannot be stopped, except where our faith interrupts the Holy Spirit’s work. 

I am going to print Kiran’s talk and pass it on because it’s so concise and very much my walk.

Donald: We talk about beliefs and grace, and then we use words like “great faith” and “small faith,” and we question our own commitment or understanding of grace. 

One of the things you also mentioned is the concept of prayer. Do you think prayer is a reflection of faith? Is that why people have struggled with great faith—because they don’t spend an hour per day in prayer consistently, minute by minute, reflecting on God, trying to understand God. 

Does prayer challenge us to recognize our faith, whether it’s little or great? Is less prayer a sign of little faith and great prayer a sign of great faith? We can always pray more and spend more time committed to things we think are God-worthy. Is there no such thing as great or small faith? You either have faith or you don’t, like a light being on or off?

David: The question is fascinating. An argument could be made that it’s the opposite: The greater your faith, the less you need to pray, at least overtly. If you need to express it overtly, it might show that you are desperate in your need to understand, betraying a lack of faith.

Donald: Those of us from an Adventist background, and maybe from other faiths as well, use the word faith in different ways. In an Adventist gathering, when there’s a need for prayer, we often ask the pastor to pray because he reflects what great faith is. Why do we always go to the pastor for prayer if a pastor is present?

Carolyn: I’d like to ask a question about great faith and lesser faith. Where does it say, and what does it mean, to fall from faith or fall from grace? Is that something we need to avoid? Are there any boundaries in this guideline?

Kiran: I plan to address that in the second part of my talk, not next week, but the week after. To give you a quick preview: If you contrast the Centurion with the Jewish elders, the elders believed that because he built a synagogue and loved their country, he deserved healing. They alluded to earning grace through works. Falling from grace means thinking you can earn it. Our best works are not a ticket to heaven. The Centurion had great faith because, despite his good deeds, he felt unworthy. He recognized his need for God’s grace and went to Jesus, saying, “I’m helpless; only you can help me.” To be in grace means constantly realizing you can’t do it yourself; only Christ can. Accept it. Falling from grace means feeling that you got this far by yourself and can carry on alone.

Carolyn: So you’re saying that grace is with us once we’ve asked for it. We can have greater or lesser faith and still have grace. We must avoid thinking we can do it ourselves. I need to express these issues when I talk to others. “Once saved, always saved” is a mantra in some denominations, and I’ve always thought it wonderful but wondered if you can fall from grace.

C-J: What I appreciate about Michael is that he asks those deep questions, forcing us to confront issues and express our thoughts. The diversity in our group is beneficial for the questions we ask and the challenges we present to one another. Most of us are on the same page, but Michael brings in fresh perspectives. It’s important to have many voices reminding us of our frailty. In my culture, independence is valued, but in God, we constantly learn about the spiritual being. When I get too busy, it’s easy to go about my day as if flying solo, but I know there’s something greater directing me.

Reinhard: First, I’d like to mention the connection between grace and our daily faith. I believe the more we appreciate grace, the more our faith increases. In the Bible, there are occasions when the disciples asked Jesus to increase their faith. One time, Jesus replied, “If you have faith like a mustard seed, you can move mountains.” It’s part of our duty and response to appreciate grace. The more faith we have, the more we realize the grace that the Holy Spirit gives us, operating within us. Increasing our faith is part of our effort, and our discussions, communion, relationship with Jesus, and prayer help us grow closer to God.

With regard to the Centurion: The Centurion was a Gentile, not Jewish, which is significant in the Bible. There are several instances where Centurions appear, like in Peter’s time with Cornelius, and during the crucifixion. These examples show their faith and appreciation for God’s grace in their lives. For the Jewish people, Centurions often became leaders who helped advance Jewish causes, including supporting the temple. This is interesting compared to tax collectors, who were Jewish but worked for the Roman Empire and were hated by their people. Jesus was close to outcasts and marginalized people like prostitutes and tax collectors, showing compassion and care during his ministry.

Regarding last week’s discussion about the woman who poured oil on Jesus, I think David mentioned there is no proof of her repentance. However, many scholars identify this woman as Mary, the sister of Martha, who followed Jesus until the resurrection. Mary Magdalene, as some scholars suggest, was fully repentant and accepted Jesus, contributing significantly to His work. This discussion highlights how our faith grows by learning from the examples of marginalized people in the Bible. Jesus was careful to show grace to those people. We will appreciate grace more as our faith grows. This faith must be exercised by studying the Word of God and engaging in discussions like these, helping us grow stronger in Him.

Don: It’s a question of what you have faith in. Paul says falling from grace results from having faith in your own actions rather than in what God does for you. It’s not about the quantity of faith but what you have faith in. Do you have faith in yourself or in God? Great faith means having faith in God; little faith means relying on your own efforts.

Donald: I had a discussion about prayer with a friend, and he said, “The older I get, the less I know.” Confidence is an interesting word. I have friends who are very confident in their understanding of faith and doctrine, and I accept that as their perspective. But can confidence go too far? Where does confidence fit into this conversation?

Don: I’m confident that I have no confidence in myself! 🙂 

Carolyn: Right now, the focus is on athletes in the Paris Olympics, and we know the phrase “faith without works is dead.” These athletes work hard and believe in themselves. Surely we must love ourselves to love others? These are questions in my mind, and I don’t have all the answers.

Kiran: Some of the things that Carolyn mentioned, like “once saved, always saved,” are doctrines that Adventists reject. Traditionally, Adventists have believed that you can be lost unless you fully commit to Christ. There are a few Protestant churches that view sanctification as a synergistic effect, where you have to do your part and God does His part. If you fail in your part, you are lost. However, Adventists are moving away from this view. I recently visited adventist.org/beliefs, and a friend pointed out that one of the fundamental beliefs, “The Experience of Salvation,” now includes the assurance of salvation, which it didn’t before. It says, “Abiding in Him, we become partakers of the divine nature and have the assurance of salvation now and in the judgment.” This is a significant shift from previous beliefs.

There is a huge discussion in the church about the role of sanctification and human effort in the process. Methodists, along with Catholics, believe that sanctification requires human effort along with God’s effort. Because Adventism has roots in the Methodist church, we held on to that belief. However, many Protestants do not accept this because of verses like, “God who justified you will sanctify you, and those He sanctified He will glorify.” Hebrews 12:2 says, “Looking unto Jesus, the author and finisher of our faith.” The Amplified Bible adds that He is the first incentive for our belief and the one who brings our faith to maturity. Paul clearly states that the whole process is done by Christ in your life. Our only role is to focus our eyes on Jesus.

The Adventist Church is evolving. Our elders, starting in the 1840s, struggled with the concept of grace. The 1888 General Conference was contentious, with Ellen White opposing the elders, saying they were wrong. Today, we still see a bipolar effect in Adventist writings, with some emphasizing works and others emphasizing grace. We need to reevaluate doctrines that focus on our efforts when the Bible clearly says our role is to focus on Jesus. Like Carolyn, I struggled with these thoughts for years. Although grace was made clear to me about ten years ago, it took six or seven years to reconcile my conflicts.

Reinhard: Prayer plays a vital role in our lives. The more we have faith, the more we communicate with God through prayer. Our relationship with God is strengthened by prayer. James and Jesus mention that we have our part to do, and grace covers our shortcomings. Our faith grows stronger in God through prayer.

Don: The great advantage of grace is that it doesn’t matter if your doctrinal stance is incorrect. It’s not about you; it’s about what God is doing for you. If you commit yourself to God, He will put you on the right track. You don’t have to be overly concerned. You’re in God’s hands, and that’s a reassuring place to be.

Carolyn: I believe that, but there’s still a part of me that fights it. If I haven’t studied enough, I feel unworthy. I want to have the confidence and joy to express grace to others in my conversations. I want to be sure other wonderful people I know, who don’t accept the Christian faith, can be in Heaven with me. There are still many questions.

Don: Realizing that your salvation is in God’s hands is reassuring. We have our part to do, but committing ourselves to God daily helps us break free from the notion that it’s all about us.

Donald: I think what Carolyn mentioned raises an interesting point. Is there a relationship between age and this conversation? As we get older and say, “the less we know,” is that just a matter of accumulating baggage? Young people in their 30s and 40s don’t have the same background or faith journey within the evolution of Adventism that some of us do. They don’t carry the same baggage. Does this freedom mean they are just not committed? When talking to someone conservative, if you haven’t studied your lesson seven times, they’ll think you’re not committed. It’s challenging because the conservative person typically thinks you’re not quite there yet.

I understand it’s between God and me, as Don keeps repeating, and I appreciate that. However, I value the perspectives of people I respect, and they want to see me come along. I enjoy the conversation because it provides insight into people I respect. If I don’t respect you, I might not care, but I have many conservative friends whose confidence I admire. I want to have conversations with them about these matters. The challenge is that they often think you’re not quite there yet.

David: Carolyn’s question is central. How can we put what’s in our hearts into words so others can understand? We might not need to. Others will pick up on what’s in your heart by how you are. You will be lit up by that inner light, and it will shine through you. You don’t need to study your lesson seven times to carry out the Great Commission. The Bible supports this.

Don: We’ll have more opportunities to discuss it next week.

* * *