The Centurion's Servant (Luke 7:1-10; Luke 13:28 f.; cf. John 4:46 to John 5:3). Lk.'s version immediately follows his account of the sermon; probably it was so in Q. Mt. (cf. Jn.) may have understood pais to mean son, not servant. Note his use of doulos (slave, cf. mg.) in Matthew 8:9.
Matthew 8:7 b should be read as a question. The centurion in reply admits his nnworthiness.
Matthew 8:9. I also: he does not imply that Jesus was subject to authority; he says, Even I (an officer of comparatively low grade) know what it is to be obeyed.
Matthew 8:10. Note Mt.'s rare admission that Jesus marvelled. The incident is a companion picture to that of the Canaanite woman (Matthew 15:28). These Gentiles believed that the cure could be wrought from a distance, a faith surpassing that of any Jew.
Matthew 8:11 f. Note the different, though hardly more suitable, context in Lk. A banquet was a usual feature in Jewish pictures of the Messianic age. sons of the kingdom: here Jews who trust simply in their Judaism, in contrast with those who were spiritually fit, whether Jews or Gentiles. the outer darkness (Matthew 22:13; Matthew 25:30) is the antithesis of the banqueting hall; it is an apocalyptic phrase for the state of final punishment. So is the weeping, etc. (Enoch 108:3, 5; cf. Revelation 16:10).
Matthew 8:13. Either the word of Jesus wrought the cure, or He knew and said that God would heal the patient because of the centurion's faith.