TRV
Translation
King James Version
And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:
Complete Jewish Bible
They came to Yeshua and pleaded earnestly with him, "He really deserves to have you do this,
Berean Standard Bible
They came to Jesus and pleaded with Him earnestly, “This man is worthy to have You grant this,
American Standard Version
And they, when they came to Jesus, besought him earnestly, saying, He is worthy that thou shouldest do this for him;
World English Bible Messianic
When they came to Yeshua, they begged him earnestly, saying, “He is worthy for you to do this for him,
Geneva Bible (1599)
So they came to Iesus, and besought him instantly, saying that hee was worthy that hee should doe this for him:
Young's Literal Translation
And they, having come near unto Jesus, were calling upon him earnestly, saying--`He is worthy to whom thou shalt do this,
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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.
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.
Maximus of TurinAD 465
SERMON 87.1
In order to praise the centurion more, the Jews said to the Lord, “It is right that you should help him, for he is a lover of our nation, and he himself has built us a synagogue.” If one who has constructed a place where Christ is always denied is visited with heavenly mercy, how much more to be visited is one who has built a tabernacle where Christ is daily preached! The Lord did not approve the work that the centurion had done but the spirit in which he accomplished it. If he eagerly built a synagogue at a time when there were as yet no Christians, it is understood that he would all the more eagerly have built a church had there been Christians. He still preaches Christ even though he builds a synagogue.
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 7:4 captures the earnest and immediate appeal of Jewish elders to Jesus on behalf of a Roman centurion. This verse highlights the elders' fervent intercession, grounded in their perception of the centurion's "worthiness" due to his benevolence towards the Jewish community. Their plea sets the stage for a profound encounter that will ultimately reveal Jesus' unparalleled authority and the true nature of saving faith, transcending human notions of merit.
CONTEXT
Literary Context: This verse is an integral part of the narrative found in Luke 7:1-10. Immediately preceding this verse, we learn that a Roman centurion, who held a position of authority in Capernaum, had a beloved servant on the verge of death (Luke 7:2). The centurion, hearing about Jesus, chose to send Jewish elders to Him, rather than approaching Jesus directly, perhaps out of humility or cultural sensitivity. Luke 7:4 details the elders' direct appeal to Jesus upon their arrival, emphasizing the urgency and the basis of their request, which is further elaborated in Luke 7:5. The elders' advocacy serves as a crucial bridge, bringing the centurion's desperate situation before Jesus, and foreshadowing the centurion's extraordinary faith that Jesus will later commend.
Historical & Cultural Context: The setting is Capernaum, a significant town on the Sea of Galilee, a hub of Jesus' early ministry. The presence of a Roman centurion indicates Roman occupation and military presence in Jewish lands. While Roman rule was often resented, this particular centurion was an anomaly; he was highly regarded by the local Jewish community. This esteem stemmed from his love for the Jewish nation and his significant act of building a synagogue for them (Luke 7:5). Such an act of patronage by a Gentile towards a Jewish institution was highly unusual and would have earned him considerable respect and favor among the Jewish leadership. The elders, therefore, felt compelled to intercede for him, viewing his good deeds as a legitimate basis for divine intervention, a common perspective within a merit-based understanding of righteousness prevalent in some Jewish thought of the time.
Key Themes: Luke 7:4 contributes to several significant themes within the Gospel of Luke and the broader biblical narrative. It introduces the theme of Intercession and Advocacy, as the Jewish elders act as mediators on behalf of the centurion, highlighting the importance of praying for others. It also immediately sets up a Contrast Between Human and Divine Worthiness, as the elders' argument for the centurion's "worthiness" based on his good works (Luke 7:5) will soon be juxtaposed with the centurion's profound humility and understanding of his own unworthiness before Jesus (Luke 7:6-7). This contrast underscores the broader biblical theme that salvation and divine favor are ultimately rooted in grace and faith, not human merit, a concept powerfully articulated by Paul in Ephesians 2:8-9. Furthermore, the verse subtly introduces the theme of Jesus' Authority Over Sickness and Distance, as the elders' appeal acknowledges His power to heal, even from afar, which Jesus will demonstrate in the following verses.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 7:4 employs several literary devices that enrich its meaning and narrative impact. The most prominent is Intercession, as the Jewish elders act as fervent advocates for the Roman centurion, highlighting the communal aspect of seeking divine help and the power of praying on behalf of others. There is also a subtle use of Irony in the elders' argument of "worthiness." While they earnestly believe the centurion's good deeds merit Jesus' action, the narrative will soon reveal that Jesus responds not to this human assessment of merit, but to the centurion's profound humility and extraordinary faith, which stands in stark Contrast to the elders' legalistic appeal. This contrast underscores a key Lukan theme of God's grace extending beyond human expectations and social boundaries. The phrase "besought him instantly" also utilizes Emphasis through the adverb "instantly" (Greek spoudaíōs), conveying the immediate and earnest nature of their plea, thereby building narrative tension and highlighting the critical need for Jesus' intervention.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 7:4, with the elders' appeal based on the centurion's "worthiness," immediately brings into focus the tension between human merit and divine grace. While the elders operate from a framework where good deeds earn favor, Jesus' subsequent interaction with the centurion will powerfully demonstrate that true access to God's power and blessing comes not through human achievement, but through humble faith and an acknowledgment of one's unworthiness. This dynamic sets the stage for a profound theological lesson on the nature of God's kingdom, where the last are often first, and grace triumphs over works. The elders' intercession, though based on a flawed premise of worthiness, still exemplifies the biblical principle of advocating for others in prayer.
REFLECTION AND APPLICATION
Luke 7:4 offers a rich tapestry for reflection on our own approaches to God and our understanding of His character. The elders' earnest advocacy for the centurion is commendable, reminding us of our call to intercede for others, bringing their needs and burdens before the Lord with sincerity and urgency. However, their reasoning—that the centurion was "worthy" due to his good deeds—serves as a crucial point of introspection. It challenges us to examine whether we, too, sometimes approach God with a hidden expectation of merit, believing our good works or perceived righteousness make us more deserving of His favor. The narrative that unfolds beyond this verse will powerfully demonstrate that God's grace transcends human definitions of worthiness, responding instead to genuine faith and humility. This encourages us to shed any pretense of self-merit and to approach God with a humble heart, trusting in His boundless grace rather than our own flawed accomplishments. Our access to His power and provision is not earned but freely given to those who believe.
Questions for Reflection
FAQ
Why did Jewish elders advocate for a Roman centurion, given the typical tensions between Jews and Romans?
Answer: The text explicitly states in Luke 7:5 that this particular centurion was highly esteemed by the Jewish community because "he loveth our nation, and he hath built us a synagogue." This act of generosity and respect for Jewish customs was highly unusual for a Roman officer and earned him significant favor and gratitude from the local Jewish leadership. Therefore, when his beloved servant fell ill, the elders felt compelled to intercede on his behalf, viewing him as a benefactor who deserved their support and Jesus' attention. Their advocacy was a response to his exceptional benevolence.
What does the elders' statement that the centurion was "worthy" imply about their understanding of divine favor?
Answer: The elders' use of the word "worthy" (Greek áxios) indicates a belief that the centurion's commendable actions—his love for the Jewish nation and his building of a synagogue—had earned him a legitimate claim to Jesus' intervention. This reflects a common human tendency, and a perspective sometimes found in religious thought, to link divine favor or blessing to human merit, good deeds, or adherence to religious law. They believed his righteousness, as defined by his community contributions, made him deserving. This perspective stands in stark contrast to the centurion's own later declaration of unworthiness in Luke 7:6-7, which Jesus ultimately praises as extraordinary faith.
CHRIST-CENTERED FULFILLMENT
Luke 7:4, though focusing on the elders' human-centric appeal, powerfully points to Christ as the ultimate source of authority and grace. The elders' plea for "worthiness" highlights humanity's innate desire to earn divine favor, a concept that Jesus radically redefines. Christ does not respond to human merit, but to genuine faith and humble reliance upon His power. The centurion's subsequent demonstration of faith, where he acknowledges his own unworthiness and Jesus' supreme authority even over distance (Luke 7:7-8), reveals the true nature of access to God's kingdom. Jesus, as the Son of God, is the one who transcends all human categories of worthiness, offering healing and salvation not based on what we have done, but on who He is and what He will accomplish through His atoning work. His commendation of the centurion's faith (Luke 7:9) foreshadows the universal reach of the Gospel, where faith, not ethnic or social standing, is the sole criterion for receiving God's grace, echoing the New Testament's consistent message that salvation is a gift received by faith in Christ, not by works of the law (Ephesians 2:8-9). He is the one who fulfills the deepest needs of humanity, responding to humble faith with divine power, demonstrating His unique role as Savior and Lord over all.