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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.
BedeAD 735
On the Gospel of Luke
For he loves our nation, and he himself built our synagogue. Those who report the synagogue built for them by the centurion clearly show that just as we call the Church, so also they were accustomed to call the synagogue, not only the assembly of the faithful, but also the place where they gathered, as we have also taught above.
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 7:5 presents the earnest advocacy of Jewish elders on behalf of a Roman Centurion, appealing to Jesus for the healing of his beloved servant. Their plea is grounded in the Centurion's remarkable benevolence towards the Jewish community, specifically highlighting his profound affection for their nation and his significant philanthropic act of funding and overseeing the construction of their local synagogue. This verse sets the stage for Jesus' encounter with a Gentile of extraordinary faith, demonstrating how acts of love and generosity can cultivate respect and open doors for divine intervention.
CONTEXT
Literary Context: This verse is an integral part of the narrative found in Luke 7:1-10. Immediately preceding it, we learn that a Centurion, whose servant was gravely ill and dear to him, sent Jewish elders to Jesus to plead for healing (Luke 7:3). The elders, acting as intermediaries, then present their case to Jesus in Luke 7:4, asserting the Centurion's worthiness. Luke 7:5 provides the specific reasons for their commendation. The narrative then progresses to Jesus' willingness to go, followed by the Centurion's profound display of humility and faith, declaring himself unworthy for Jesus to enter his home, and instead asking for a word of command (Luke 7:6-8). This verse, therefore, serves as the Jewish community's endorsement, underscoring the Centurion's character and setting up the astonishing display of faith that follows.
Historical & Cultural Context: In first-century Judea, Roman occupation was a sensitive issue, often marked by tension and resentment between the Jewish populace and their Roman overlords. Centurions, as commanders of 100 soldiers, represented the imperial power, and while some were brutal, others, like this Centurion, demonstrated a surprising level of respect and integration. For a Roman officer to "love" the Jewish nation and, more significantly, to fund and build a synagogue, was an act of extraordinary benevolence. Synagogues were not merely places of worship; they were the heart of Jewish community life, serving as schools, courts, and social centers. Such an act would have been seen as a profound gesture of goodwill, demonstrating a deep respect for Jewish religious and cultural identity, which explains why the Jewish elders were so willing to advocate for him before Jesus.
Key Themes: Luke 7:5 contributes significantly to several key themes within the Gospel of Luke and the broader biblical narrative. Firstly, it highlights Unusual Benevolence, showing a Gentile Roman officer acting with extraordinary kindness and respect for the Jewish nation, a stark contrast to typical occupier-occupied dynamics. Secondly, it underscores Community Support and Intercession, as the Jewish elders' willingness to intercede for him before Jesus speaks volumes about the positive relationships the Centurion had cultivated and the power of advocating for others based on their good deeds. Thirdly, it subtly introduces the theme of Faith and Works, illustrating how the Centurion's good works and love for the community prepared the way for his encounter with Jesus and demonstrated a heart open to God, even before his explicit declaration of faith in Luke 7:9. This verse foreshadows the breaking down of barriers between Jew and Gentile, a theme central to the New Testament's message of salvation.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Ethos is strongly at play, as the Jewish elders appeal to Jesus' sense of justice and compassion by establishing the Centurion's good character and worthiness through his actions. The statement itself serves as a powerful Testimony or Witness from the community, validating the Centurion's standing. There is also an element of Irony, given that a Roman Centurion, a symbol of foreign oppression, is depicted as a benefactor of the very people he occupies, highlighting a surprising reversal of expectations. Furthermore, the act of building a synagogue can be seen as Symbolism, representing not just a physical structure but the Centurion's investment in the spiritual and communal well-being of the Jewish people, and perhaps even foreshadowing the future inclusion of Gentiles into God's broader redemptive plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 7:5 powerfully illustrates the biblical principle that God notices and responds to acts of genuine love, generosity, and respect, especially when extended across cultural or religious divides. The Centurion's actions, born out of a heart of compassion and esteem for God's chosen people, created a context where divine intervention was sought and received. This verse underscores the value of practical, tangible expressions of love for one's neighbor, demonstrating that such deeds can open doors for spiritual encounter and blessing, even for those outside the immediate covenant community. It suggests that a life characterized by benevolence and respect for God's people can pave the way for a deeper revelation of God's power and grace.
REFLECTION AND APPLICATION
The Centurion's example in Luke 7:5 offers profound lessons for believers today, challenging us to move beyond passive sentiment to active, sacrificial love. His love for the Jewish nation was not merely a feeling but manifested in a significant, practical action—building a synagogue. This calls us to consider how our love for God and neighbor translates into tangible service and generosity within our communities, especially towards those in need or those from different backgrounds. Despite the inherent cultural and religious divides, the Centurion's actions fostered goodwill and respect, reminding us of our calling to be bridge-builders in a fragmented world, extending kindness and support regardless of differences. His generosity and respect for God's people were recognized and became a basis for his appeal to Jesus, encouraging us to be generous with our resources, time, and talents, trusting that God sees and honors our efforts to bless others and advance His kingdom.
Questions for Reflection
FAQ
Why were Jewish elders advocating for a Roman Centurion?
Answer: The Jewish elders advocated for the Roman Centurion because he had demonstrated extraordinary benevolence and respect towards their nation and community. As Luke 7:5 states, "For he loveth our nation, and he hath built us a synagogue." This was a highly unusual and commendable act from an occupying Roman officer. His actions had clearly earned him the deep respect and gratitude of the local Jewish leadership, prompting them to intercede on his behalf with Jesus, even though he was a Gentile.
What was the significance of a Roman Centurion building a synagogue?
Answer: The act of a Roman Centurion building a synagogue was profoundly significant. First, it demonstrated remarkable interfaith respect and generosity. Roman officers were often seen as oppressors, but this Centurion actively supported Jewish religious and communal life. Second, it was a substantial financial and logistical undertaking, indicating deep commitment. Synagogues were not just places of worship but served as the central hub for Jewish education, legal matters, and social gatherings. His investment in such a vital institution showed a genuine appreciation for Jewish culture and faith. This act would have fostered immense goodwill and trust within the Jewish community, making his appeal to Jesus through the elders highly credible.
Does "he loveth our nation" imply the Centurion had converted to Judaism?
Answer: While the Centurion's actions clearly indicate a deep respect for and affinity with the Jewish people and their faith, the text does not explicitly state he had converted to Judaism. He is often identified as a "God-fearer," a Gentile who revered the God of Israel, observed some Jewish customs, and attended synagogue, but did not undergo full conversion (circumcision for men, full adherence to all Mosaic laws). His willingness to build a synagogue and the Jewish elders' commendation strongly suggest he was a Gentile who held a high regard for Judaism, rather than a full convert. This aligns with the broader New Testament theme of Gentiles being drawn to the God of Israel, often without full conversion to Judaism, as seen with figures like Cornelius in Acts 10.
CHRIST-CENTERED FULFILLMENT
Luke 7:5, though focusing on the Centurion's character and actions, profoundly points to Christ's universal mission and the breaking down of barriers. The Centurion, a Gentile, demonstrates a love and generosity towards God's chosen people that foreshadows the inclusion of all nations into God's redemptive plan through Christ. Jesus' willingness to respond to the Centurion's plea, and His subsequent commendation of his faith as greater than any He had found in Israel (Luke 7:9), highlights that salvation is not limited by ethnicity or social standing, but is accessible through faith in Him. This narrative anticipates the New Covenant reality where, in Christ, there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). The Centurion's proactive love and bridge-building actions, even as a Gentile, serve as a type of pre-conversion "good ground" that Jesus, the ultimate bridge-builder, is ready to meet with His saving power and grace, extending His kingdom beyond the confines of Israel to embrace all who believe, regardless of their background, as prophesied in passages like Isaiah 49:6.