TRV
Translation
King James Version
And a certain centurion's servant, who was dear unto him, was sick, and ready to die.
Complete Jewish Bible
A Roman army officer there had a servant he regarded highly, who was sick to the point of death.
American Standard Version
And a certain centurion’s servant, who was dear unto him, was sick and at the point of death.
World English Bible Messianic
A certain centurion’s servant, who was dear to him, was sick and at the point of death.
Geneva Bible (1599)
And a certaine Ceturions seruant was sicke and readie to die, which was deare vnto him.
Young's Literal Translation
and a certain centurion's servant being ill, was about to die, who was much valued by him,
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In the KJVVerse 25,198 of 31,102
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Commentary on Luke 7 verses 1–10
1 ¶ Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.
2 And a certain centurion's servant, who was dear unto him, was sick, and ready to die.
3 And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.
4 And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:
5 For he loveth our nation, and he hath built us a synagogue.
6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:
7 Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.
8 For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
9 When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.
10 And they that were sent, returning to the house, found the servant whole that had been sick.
Some difference there is between this story of the cure of the centurion's servant as it is related here and as we had it in Mat 8:5, etc. There it was said that the centurion came to Christ; here it is said that he sent to him first some of the elders of the Jews (Luk 7:3), and afterwards some other friends, Luk 7:6. But it is a rule that we are said to do that which we do by another - Quod facimus per alium, id ipsum facere judicamur. The centurion might be said to do that which he did by his proxies; as a man takes possession by his attorney. But it is probable that the centurion himself came at last, when Christ said to him (Mat 8:13), As thou hast believed, so be it done unto thee.
This miracle is here said to have been wrought by our Lord Jesus when he had ended all his sayings in the audience of the people, Luk 7:1. What Christ said he said publicly; whoever would might come and hear him: In secret have I said nothing, Joh 18:20. Now, to give an undeniable proof of the authority of his preaching word, he here gives an incontestable proof of the power and efficacy of his healing word. He that had such a commanding empire in the kingdom of nature as that he could command away diseases, no doubt has such a sovereignty in the kingdom of grace as to enjoin duties displeasing to flesh and blood, and bind, under the highest penalties, to the observance of them. This miracle was wrought in Capernaum, where most of Christ's mighty works were done, Mat 11:23. Now observe,
I. The centurion's servant that was sick was dear to his master, Luk 7:2. It was the praise of the servant that by his diligence and faithfulness, and a manifest concern for his master and his interest, as for himself and for his own, he recommended himself to his master's esteem and love. Servants should study to endear themselves to their masters. It was likewise the praise of the master that, when he had a good servant, he knew how to value him. Many masters, that are haughty and imperious, think it favour enough to the best servants they have not to rate them, and beat them, and be cruel to them, whereas they ought to be kind to them, and tender of them, and solicitous for their welfare and comfort.
II. The master, when he heard of Jesus, was for making application to him, Luk 7:3. Masters ought to take particular care of their servants when they are sick, and not to neglect them then. This centurion begged that Christ would come and heal his servant. We may now, by faithful and fervent prayer, apply ourselves to Christ in heaven, and ought to do so, when sickness is in our families; for Christ is still the great Physician.
III. He sent some of the elders of the Jews to Christ, to represent the case, and solicit for him, thinking that a greater piece of respect to Christ than if he had come himself, because he was an uncircumcised Gentile, whom he thought Christ, being a prophet, would not care for conversing with. For that reason he sent Jews, whom he acknowledged to be favourites of Heaven, and not ordinary Jews neither, but elders of the Jews, persons in authority, that the dignity of the messengers might give honour to him to whom they were sent. Balak sent princes to Balaam.
IV. The elders of the Jews were hearty intercessors for the centurion: They besought him instantly (Luk 7:4), were very urgent with him, pleading for the centurion that which he would never have pleaded for himself, that he was worthy for whom he should do this. If any Gentile was qualified to receive such a favour, surely he was. The centurion said, I am not so much as worthy of a visit (Mat 8:8), but the elders of the Jews thought him worthy of the cure; thus honour shall uphold the humble in spirit. Let another man praise thee, and not thy own mouth. But that which they insisted upon in particular was, that, though he was a Gentile, yet he was a hearty well-wisher to the Jewish nation and religion, Luk 7:5. They thought there needed as much with Christ as there did with them to remove the prejudices against him as a Gentile, a Roman, and an officer of the army, and therefore mention this, 1. That he was well-affected to the people of the Jews: He loveth our nation (which few of the Gentile did). Probably he had read the Old Testament, whence it was easy to advance to a very high esteem of the Jewish nation, as favoured by Heaven above all people. Note, Even conquerors, and those in power, ought to keep up an affection for the conquered, and those they have power over. 2. That he was well-affected to their worship: He built them a new synagogue at Capernaum, finding that what they had was either gone to decay or not large enough to contain the people, and that the inhabitants were not of ability to build one for themselves. Hereby he testified his veneration for the God of Israel, his belief of his being the one only living and true God, and his desire, like that of Darius, to have an interest in the prayers of God's Israel, Ezr 6:10. This centurion built a synagogue at his own proper costs and charges, and probably employed his soldiers that were in garrison there in the building, to keep them from idleness. Note, Building places of meeting for religious worship is a very good work, is an instance of love to God and his people; and those who do good works of that kind are worthy of double honour.
V. Jesus Christ was very ready to show kindness to the centurion. He presently went with them (Luk 7:6), though he was a Gentile; for is he the Saviour of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also, Rom 3:29. The centurion did not think himself worthy to visit Christ (Luk 7:7), yet Christ thought him worthy to be visited by him; for those that humble themselves shall be exalted.
VI. The centurion, when he heard that Christ was doing him the honour to come to his house, gave further proofs both of his humility and of his faith. Thus the graces of the saints are quickened by Christ's approaches towards them. When he was now not far from the house, and the centurion had notice of it, instead of setting his house in order for his reception, he sends friends to meet him with fresh expressions, 1. Of his humility: "Lord, trouble not thyself, for I am unworthy of such an honour, because I am a Gentile." This bespeaks not only his low thoughts of himself notwithstanding the greatness of his figure; but his high thoughts of Christ, notwithstanding the meanness of his figure in the world. He knew how to honour a prophet of God, though he was despised and rejected of men. 2. Of his faith: "Lord, trouble not thyself, for I know there is no occasion; thou canst cure my servant without coming under my roof, by that almighty power from which no thought can be withholden. Say, in a word, and my servant shall be healed:" so far was this centurion from Namaan's fancy, that he should come to him, and stand, and strike his hand over the patient, and so recover him, Kg2 5:11. He illustrates this faith of his by a comparison taken from his own profession, and is confident that Christ can as easily command away the distemper as he can command any of his soldiers, can as easily send an angel with commission to cure this servant of his as he can send a soldier on an errand, Luk 7:8. Christ has a sovereign power over all the creatures and all their actions, and can change the course of nature as he pleases, can rectify its disorders and repair its decays in human bodies; for all power is given to him.
VII. Our Lord Jesus was wonderfully well pleased with the faith of the centurion, and the more surprised at it because he was a Gentile; and, the centurion's faith having thus honoured Christ, see how he honoured it (Luk 7:9): He turned him about, as one amazed, and said to the people that followed him, I have not found so great faith, no not in Israel. Note, Christ will have those that follow him to observe and take notice of the great examples of faith that are sometimes set before them - especially when any such are found among those that do not follow Christ so closely as they do in profession - that we may be shamed by the strength of their faith out of the weakness and waverings of ours.
VIII. The cure was presently and perfectly wrought (Luk 7:10). They that were sent knew they had their errand, and therefore went back, and found the servant well, and under no remains at all of his distemper. Christ will take cognizance of the distressed case of poor servants, and be ready to relieve them; for there is no respect of persons with him. Nor are the Gentiles excluded from the benefit of his grace; nay, this was a specimen of that much greater faith which would be found among the Gentiles, when the gospel should be published, than among the Jews.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Eusebius of Caesarea (as quoted by Aquinas, AD 1274)AD 339
Catena Aurea by Aquinas
Although that centurion was strong in battle, and the prefect of the Roman soldiers, yet because his particular attendant lay sick at his house, considering what wonderful things the Saviour had done in healing the sick, and judging that these miracles were performed by no human power, he sends to Him, as unto God, not looking to the visible instrument by which He had intercourse with men; as it follows, And when he heard of Jesus, he sent unto him, &c.
And the elders of the Jews indeed demand favours for a small sum spent in the service of the synagogue, but the Lord not for this, but a higher reason, manifested Himself, wishing in truth to beget a belief in all men by His own power, as it follows, Then Jesus went with them.
Titus of Bostra (as quoted by Aquinas, AD 1274)AD 378
Catena Aurea by Aquinas
When He had strengthened His disciples by more perfect teaching, He goes to Capernaum to work miracles there; as it is said, When he had ended all his sayings, he entered into Capernaum.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
But having finished His teaching, He rightly instructs them to follow the example of His precepts. For straightway the servant of a Gentile centurion is presented to the Lord to be healed. Now the Evangelist, when he said that the servant was about to die, did not err, because he would have died had he not been healed by Christ.
Which certainly He did not do, because He was unable to heal when absent, but that He might set them an example of imitating His humility. He would not go to the son of the nobleman, lest He should seem thereby to have respected his riches; He went immediately here, that He might not seem to have despised the low estate of a centurion's servant. But the centurion laying aside his military pride puts on humility, being both willing to believe and eager to honour; as it follows, And when he was not far off, he sent unto him, saying, Trouble not, thyself: for I am not worthy, &c. For by the power not of man, but of God, he supposed that health was given to man. The Jews indeed alleged his worthiness; but he confessed himself unworthy not only of the benefit, but even of receiving the Lord under his roof, For I am not worthy that thou shouldest enter under my roof.
But Luke well says, that friends were sent by the centurion to meet our Lord, lest by his own coming he might seem both to embarrass our Lord, and to have called for a requital of good offices. Hence it follows, Wherefore neither thought I myself worthy to come unto thee, but say in a word, and my servant shall be healed.
And indeed if you read it thus, "In none in Israel have I found so great faith," the meaning is simple and easy. But if according to the Greek, "Not even in Israel have I found so great faith," faith of this kind is preferred even to that of the more elect, and those that see God.
The faith of the master is proved, and the health of the servant established, as it follows, And they that were sent returning to the house, found the servant whole that had been sick. It is possible then that the good deed of a master may advantage his servants, not only through the merit of faith, but the practice of discipline.
Mystically, by the centurion's servant is signified that the Gentile people who were enthralled by the chain of worldly bondage, and diseased with deadly passions, are to be healed by the mercy of the Lord.
But the centurion wished not to trouble Jesus, for Whom the Jewish people crucified, the Gentiles desire to keep inviolate from injury, and (as touching a mystery) he saw that Christ was not yet able to pierce the hearts of the Gentiles.
Ambrose of MilanAD 397
Commentary on Luke
And when he had finished giving these instructions, he teaches his disciples to follow the example of their teachers. For immediately the servant of a Gentile centurion is offered to the Lord to be healed, in whom the people of the nations, who were held captive by the bonds of earthly servitude and tormented by deadly passions, are expressed to be healed by the grace of the Lord. But what he said about the servant dying did not deceive the Evangelist; for he would indeed have died if he had not been healed by Christ. Therefore, he fulfilled the commandment with heavenly love, who loved his enemies in this way: that he might rescue them from death and bring them into the hope of eternal salvation.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. 26. in Matt.) How again does Matthew tell us that the centurion said, I am not worthy that thou shouldest enter under my roof, while Luke says here, that he beseeches Him that He would come. Now it seems to me that Luke sets before us the flatteries of the Jews. For we may believe that when the centurion wished to depart, the Jews drew him back, enticing him, saying, We will go and bring him. Hence also their prayers are full of flattery, for it follows, But when they came to Jesus, they besought him instantly, saying that he was worthy. Although it became them to have said, He himself was willing to come and supplicate Thee, but we detained him, seeing the affliction, and the body which was lying in the house, and so to have drawn out the greatness of his faith; but they would not for envy reveal the faith of the man, lest He should seem some great one to whom the prayers were addressed. But wherein Matthew represents the centurion to be not an Israelite, while Luke says, he has built us a synagogue, there is no contradiction, for he might not have been a Jew, and yet built a synagogue.
(ubi sup.) For as soon as he was freed from the annoyance of the Jews, he then sends, saying, Think not that it was from negligence I came not unto Thee, but I counted myself unworthy to receive Thee in my house.
(ubi sup.) Here observe that the centurion held a right opinion concerning the Lord; he said not, pray, but, command; and in doubt lest He should from humility refuse him, he adds, For I also am a man set under authority, &c.
(contra Anom. Hom. 17.) We must here remark, that this word, Fac, signifies a command given to a servant. So God when He wished to create man, said not to the Only-begotten, "Make man," but, Let us make man, that by the form of unity in the words he might make manifest the equality of the agents. Because then the centurion considered in Christ the greatness of His dominion, therefore saith He, say in a word. For I also say to my servant. But Christ blames him not, but confirmed his wishes, as it follows, When Jesus heard these things, he marvelled.
(Hom. 27. in Matt.) But that you might see plainly that the Lord said this for the instruction of others, the Evangelist wisely explains it, adding, Verily I say unto you, I have not found so great faith, no, not in Israel.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 28
In this matter we must carefully observe that, as we have learned from another evangelist's testimony, a centurion came to the Lord saying: "Lord, my servant lies paralyzed in my house and is grievously tormented." To whom Jesus immediately responds: "I will come and heal him." What does it mean that the royal official asks him to come to his son, and yet he refuses to go bodily; but to the centurion's servant he is not invited, and yet he promises to go bodily? He does not deign to be present to the royal official's son through bodily presence, yet he does not disdain to go to meet the centurion's servant. What is this, except that our pride is rebuked, we who in men venerate not the nature by which they were made in the image of God, but honors and riches?
BedeAD 735
On the Gospel of Luke
Now a certain centurion's servant, who was sick and about to die, who was precious to him. Someone might ask, either piously to find out or impiously to criticize, on what grounds the evangelist said of a servant who was not dead but was healed that he was about to die. To which a brief response should be given that he truly was about to die if he had not been restored to life by the faith of his beseeching master and the compassion of Christ. In the same way, King Hezekiah was about to die according to a certain manner of human nature, when he heard the words of the true prophet: “Set your house in order, for you shall die and not live” (2 Kings 20); but by the hidden judgment of divine providence, which has arranged all things in measure, number, and weight, he was to obtain fifteen more years of life through tears and prayers.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
But herein they show, that as by a church, so also by a synagogue, they were wont to mean not only the assembly of the faithful, but also the place where they assembled.
He says that he though a man subject to the power of the tribune or governor, yet has command over his inferiors, that it might be implied that much more is He who is God, able not only by the presence of His body, but by the services of His angels, to fulfil whatever He wishes. For the weakness of the flesh or the hostile powers were to be subdued both by the word of the Lord and the ministry of the angels. And to my servant, Do this, &c.
But who had wrought this very faith in him, save He who marvelled? But supposing another had done it, why should He marvel who foreknew it? Because then the Lord marvels, it signifies that we must marvel. For all such feelings when they are spoken of God, are the tokens not of a wonder-struck mind, but of a teaching master.
But he speaks not of Patriarchs and Prophets in times far back, but of the men of the present age to whom the faith of the centurion is preferred, because they were instructed in the precepts of the Law and the Prophets, but he with no one to teach him of his own accord believed.
Matthew explains these things more fully, saying, that when our Lord said to the centurion, Go thy way, and as thou hast believed, so be it done unto thee, the servant was healed in the self-same hour. But it is the manner of the blessed Luke, to abridge or even purposely to pass by whatever he sees plainly set forth by the other Evangelists, but what he knows to be omitted by them, or briefly touched upon, to more carefully explain.
But the centurion, whose faith is preferred to Israel, represents the elect from the Gentiles, who as it were attended by their hundred soldiers, are exalted by their perfection of spiritual virtues. For the number hundred, which is transferred from the left to the righta, is frequently put to signify the celestial life. These then must pray to the Lord for those who are still oppressed with fear, in the spirit of bondage. But we of the Gentiles who believe can not ourselves come to the Lord, whom we are unable to see in the flesh, but ought to approach by faith; we must send the elders of the Jews, that is, we must by our suppliant entreaties gain as patrons the greatest men of the Church, who have gone before us to the Lord, who bearing us witness that we have a care to build up the Church, may intercede for our sins. It is well said that Jesus was not far from the house, for his salvation is nigh unto them that fear him, and he who rightly uses the law of nature, in that he does the things which he knows to be good, approaches nigh unto Him who is good.
The soldiers and servants who obey the centurion, are the natural virtues which many who come to the Lord will bring with them in great numbers.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
Or in another way. The centurion must be understood as one who stood foremost among many in wickedness, as long as he possesses many things in this life, i. e. is occupied with many affairs or concerns. But he has a servant, the irrational part of the soul, that is, the irascible and concupiscent part. And he speaks to Jesus, the Jews acting as mediators, that is, the thoughts and words of confession, and immediately he received his servant whole.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 7:2 introduces a Roman centurion whose beloved servant is gravely ill and on the brink of death, setting the stage for a profound encounter with Jesus. This verse immediately establishes a narrative of urgent human suffering and an unexpected display of compassion from a military officer, highlighting the dire circumstances that compel him to seek divine intervention for someone typically considered a mere possession in that era.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 7:2 employs several literary devices to effectively set the scene. Characterization is immediately evident in the portrayal of the centurion, whose unusual compassion for his servant ("who was dear unto him") is highlighted, making him a sympathetic and intriguing figure even before his faith is revealed. This detail also serves as foreshadowing, hinting at the extraordinary character and faith that the centurion will demonstrate later in the narrative. The dire condition of the servant, "sick, and ready to die," creates pathos, eliciting sympathy from the reader and emphasizing the desperate need for intervention. This stark reality also builds suspense, as the reader anticipates how this critical situation will be resolved, especially given Jesus' reputation for healing.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 7:2, though brief, is rich with theological implications. It immediately challenges the prevailing social hierarchies of the time, revealing God's impartial concern for all individuals, regardless of their status or origin. The centurion's deep care for his servant foreshadows the radical inclusivity of the Kingdom of God, where love and compassion transcend human-made distinctions. It underscores that true value is not found in social standing or power, but in the inherent dignity of every human life, created in God's image. This verse also sets the stage for a demonstration of extraordinary faith from an unexpected source, highlighting that God's grace and healing are available to all who believe, even those considered "outsiders."
REFLECTION AND APPLICATION
Luke 7:2 presents a powerful invitation for personal reflection on our own values and priorities. The centurion's profound affection for his servant challenges us to examine how we view and treat those around us, especially those in positions of vulnerability or those we might consider "beneath" us in social standing. Do we extend genuine compassion and care to all, or are our affections limited by social status, utility, or personal gain? This verse reminds us that true leadership and humanity are often revealed in how we care for the least among us. Furthermore, the servant's desperate condition highlights the reality of human suffering and our own limitations in the face of sickness and death. It prompts us to consider where we turn when faced with seemingly insurmountable challenges, encouraging us to seek divine intervention with the same urgency and humility that the centurion would soon demonstrate. Ultimately, this verse calls us to cultivate a heart of selfless compassion and to be people who intercede earnestly for others, recognizing that every life is precious in God's sight.
Questions for Reflection
FAQ
Who was this centurion, and why was his concern for his servant so notable?
Answer: The centurion was a Roman army officer, typically commanding 100 soldiers, stationed in Capernaum, a town in Galilee. His concern for his servant was highly notable because, in Roman society, servants (or slaves) were generally considered property, often treated with indifference or even harshness. The text explicitly states the servant "was dear unto him," using the Greek word éntimos (G1784), which signifies that the servant was highly valued, precious, and held in honor. This deep affection and humane treatment of a subordinate was a remarkable exception to the cultural norms of the time, highlighting the centurion's compassionate character even before his extraordinary faith is revealed in Luke 7:9.
CHRIST-CENTERED FULFILLMENT
Luke 7:2, by introducing a Gentile centurion's profound compassion for his dying servant, subtly yet powerfully points to the expansive and inclusive nature of Christ's redemptive work. In Jesus, the traditional barriers between Jew and Gentile, master and servant, are transcended. The centurion's unusual love for his servant foreshadows the radical love of Christ, who did not come to be served but to serve, and to give His life as a ransom for many (Mark 10:45). The desperate condition of the servant, "ready to die," mirrors the spiritual state of all humanity apart from Christ, sick unto death in sin (Romans 3:23). Jesus, as the ultimate healer and life-giver, steps into this scene of human helplessness, demonstrating His divine authority over sickness and death, which He would ultimately conquer through His resurrection (1 Corinthians 15:54-57). This encounter, initiated by a Gentile's plea, prefigures the universal reach of the Gospel, revealing that Christ's compassion and salvation are not limited by ethnicity or social standing, but are freely offered to all who, like the centurion, approach Him with humility and faith (Galatians 3:28).