CRITICAL NOTES
Luke 7:1. In the audience.—Lit. “in the ears of the people” (R.V.).
Luke 7:2. Servant.—I.e. slave. Who was dear unto him.—Or, “who was in much esteem with him.” This is peculiar to St. Luke. Sick,—“Sick of the palsy, grievously tormented” (Matthew 8:6). Ready to die.—Rather, “at the point of death” (R.V.).
Luke 7:3. He sent unto Him the elders of the Jews.—Omit “the” (R.V.). St. Matthew represents the centurion as coming to Jesus; the discrepancy may be accounted for on the principle qui facit per alium, facit per se. The mission of the elders (elders, no doubt, of the synagogue built by the centurion) is peculiar to St. Luke.
Luke 7:4. Instantly.—I.e. “urgently,” “earnestly” (R.V.).
Luke 7:5. Built us a synagogue.—Not necessarily the only synagogue in the town, but the synagogue to which the speakers belonged. In the ruins of Tel Hum, which is perhaps to be identified with Capernaum, the remains of two synagogues are to be seen, one of them apparently belonging to the time of Herod. Generosity of this kind is frequently mentioned by Josephus. It is almost certain from this verse and from Matthew 8:11-12 that this centurion, though favourably disposed towards the Jewish people and their religion, was not a proselyte. “The existence at this time of the persons who are called in Rabbinical writings Proselytes of the Gate is very doubtful” (Speaker’s Commentary).
Luke 7:7. Say in a word.—It is interesting to notice that Jesus had already wrought a miracle of this kind; by His word, spoken at a distance, the son of the nobleman (or “courtier”) at Capernaum had been healed (John 4:46-54). The two miracles are quite distinct events, though some critics have endeavoured to prove that they are one and the same.
Luke 7:8. For I also, etc.—“Being myself under authority, I know what it is to obey; having soldiers under me, I know how they obey my commands. I know, then, from my own experience, that the powers of disease which are under Thy command will obey Thy word” (Speaker’s Commentary).
Luke 7:9. Marvelled.—The only other time when Jesus is said to have been astonished is in Mark 6:6, when He marvelled because of unbelief.
Luke 7:10. That had been sick.—Omitted from the best MSS.; omitted in R.V.
Luke 7:11. The day after.—A better reading, followed by the R.V., is “soon afterwards.” There is just the difference of a single letter between the two phrases in the original. Nain.—This is the only place in the Bible where the village is mentioned. It has been identified with the small village of Nein, at the foot of the Lesser Hermon. The name means “lovely.” It is twenty-five miles distant from Capernaum.
MAIN HOMILETICS OF THE PARAGRAPH.— Luke 7:1-11
The Faith of the Centurion.—That upon which the Son of God fastened as worthy of admiration was not the centurion’s benevolence, nor his perseverance, but his faith. And so speaks the whole New Testament, giving a special dignity to faith. By faith we are justified. By faith man removes mountains of difficulty. As the divinest attribute in the heart of God is love, so the mightiest, because the most human, principle in the breast of man is faith: love is heaven, faith is that which appropriates heaven. Faith is that which, when probabilities are equal, ventures on God’s side, and on the side of right, on the guarantee of a something within which makes the thing seem true because loved.
I. The faith which was commended.—
1. First evidence of its existence—his tenderness to his servant. Of course this good act might have existed separate from religion. But we are forbidden to view it so, when we remember that he was a spiritually-minded man. Morality is not religion, but it is ennobled and made more delicate by religion. Instinct may make a man kind to his servant as to his horse or dog. But the moment faith comes, dealing as it does with things infinite, it throws something of its own infinitude on the persons loved by the man of faith; it raises them. Consequently you find the centurion “building a synagogue,” “caring for our (i.e. the Jewish) nation,” as the repository of the truth—tending his servants. And this last approximated his moral goodness to the Christian standard; for therein does Christianity differ from mere religiousness, that it is not a worship of the high, but a lifting up of the low—not hero-worship, but Divine condescension.
2. His humility. “Lord, I am not worthy that Thou shouldest enter under my roof.” Christ calls this faith. How is humility the result of, or rather identical with, faith? Faith is trust. Trust is dependence on another; the spirit which is opposite to independence or trust in self. Hence where the spirit of proud independence is, faith is not. There was no servility in this, but true freedom. The centurion chose his master. He was not fawning on the emperor at Rome, nor courting the immoral ruler at Cæsarea, who had titles and places to give away; but he bent in lowliest homage of heart before the Holy One. His freedom was the freedom of uncoerced and voluntary dependence, the freedom and humility of faith.
3. His belief in an invisible living will. “Say in a word.” He asked not the presence of Christ, but simply an exertion of His will. He looked not like a physician to the operation of unerring laws, or the result of the contact of matter with matter. He believed in Him who is the Life indeed. He felt that the Cause of causes is a person. Hence he could trust the living Will out of sight. This is the highest form of faith. Through his own profession he had reached this truth. Trained in obedience to military law, accustomed to render prompt submission to those above him, and to exact it from those below him, he read law everywhere; and law to him meant nothing unless it meant the expression of a personal will.
II. The causes of Christ’s astonishment.—
1. The centurion was a Gentile; therefore unlikely to know revealed truth.
2. A soldier, and therefore exposed to a recklessness, idleness, and sensuality which are the temptations of that profession. But he turned his loss to glorious gain. There are spirits which are crushed by difficulties: others would gain strength from them. The greatest men have been those who have cut their way to success through difficulties. And such have been the greatest triumphs of art and science; such, too, of religion. Moses, Elijah, Abraham, the Baptist, the giants of both Testaments, were not men nurtured in the hothouse of religious advantages. Many a man would have done good if he had not had a superabundance of the means of doing it. Religious privileges are necessary especially for the feeble, as crutches are necessary; but, like crutches, they often enfeeble the strong. For every advantage which facilitates performance, and supersedes toil, a corresponding price is paid in loss. The place of religious might is not the place of religious privileges. But where amid manifold disadvantages the soul is thrown upon itself, a few kindred spirits, and God, there grow up those heroes of faith like the centurion, whose firm conviction wins admiration even from the Son of God Himself.
III. This incident testifies to the perfect humanity of Christ.—The Saviour “marvelled”: that wonder was no fictitious semblance of admiration. It was genuine wonder. He had not expected to find such faith. The Son of God increased in wisdom as in stature. He knew more at thirty than at twenty. In all matters of eternal truth His knowledge was absolute. But it would seem that in matters of earthly fact, which are modified by time and space, His knowledge was like ours, more or less dependent on experience. Now we forget this—we are shocked at the thought of the partial ignorance of Christ, as if it were irreverence to think it: we shrink from believing that He really felt the force of temptation; or that the forsakenness on the cross and the momentary doubt have parallels in our human life. In other words, we make that Divine life a mere mimic representation of griefs that were not real, and surprises that were feigned, and sorrows that were theatrical. But thus we lose the Saviour. For if we lose Him as a brother, we cannot feel Him as a Saviour.—Robertson.
SUGGESTIVE COMMENTS ON Luke 7:1-16
Luke 7:1-10. The Centurion of Great Faith.—The character of the man comes out in his affection for his slave, his reverence for such religious light as he had already attained, his modesty and reticence. Jesus marvelled at his faith. It delighted the heart of the Son of man with a rare joy. He gave it the palm over all such faith as He had already met with, and responded to it even beyond the soldier’s expectation. Wherein consisted the greatness of the faith so signally praised?
I. It was great when we consider the man in whom it was found.—How favourably he contrasts with those who saw many miracles, and yet did not believe. This stranger’s faith was based on the report of others. He had not been present at any of the healings done in the city.
II. It was great in its view of Christ’s power.—His argument is one from less to more. Though it be not all the truth, it goes to the heart of the truth about the power of Christ. It puts the crown of the universe on His head, and the sceptre of universal dominion into His hand. In so thinking and speaking faith acts just as it ought.
III. It was great in its sole dependence upon Christ and His will.—It needed no help from sight or sense. It made nothing of difficulty or distance. In this it was unparalleled in the experience of Jesus.
IV. It was great in its self-forgetting humbleness.—There was not a vestige of desire for honour to himself. Indeed, there was the fullest expression of the opposite. Most striking humility! Men said, “He is worthy.” He says, “I am unworthy.” He would have the Lord get all the honour, and the thing be so done as to keep himself out of sight altogether. How hard it is to be simple, unconscious, and humble in our faith! But this is faith’s true mark: None but Christ!—Laidlaw.
Strong Faith rewarded.
I. The centurion of Capernaum.—a. A good man. b. A good master.
II. The centurion’s humility.
III. The centurion’s faith.
IV. The centurion’s reward.—Watson.
Luke 7:1-16. Power and Compassion.—Why are these two incidents recorded? The first, because of the centurion’s faith; the second, because of the Saviour’s pity.
I. Where was the faith?—It was in the obedience. Obedience is faith. The centurion knew—felt that Jesus was a captain who had but to issue the word, and be obeyed. There is no faith that is not surrender, no faith that does not say, “Bid me do this, Lord, and I will do it.”
II. The meeting of the Prince of life and of the victim of death.—Jesus and His followers stood aside to let the procession pass. But when He saw the twice-bereaved woman, “He had compassion on her.” He said, “Weep not.” He restored the young man to life, and to his mother. It is a little anecdote. It has its “moral.” “I am the resurrection and the life.” Natural death is not the worst calamity. To be “dead in sins” is worse. And Christ has power over spiritual death as well. His power over physical death is only an illustration of His greater power.—Hastings.
Healing the Sick: Raising the Dead.
I. The dying slave healed.—
1. The good soldier.
2. The soldier’s slave.
3. The soldier’s friends.
4. The soldier’s faith.
5. The soldier’s reward.
II. The dead son raised.—
1. The dead Song of Song of Solomon 2. The weeping mother.
3. The loving Saviour.—W. Taylor.
Luke 7:1. “Entered into Capernaum.”—The miracle recorded in this section was one of those “mighty works done in Capernaum” (Matthew 11:23) which failed to produce repentance. The unbelief of the inhabitants of that city, as Christ solemnly declared, rendered them more guilty than the people of Sodom. Three lessons may be drawn from this:
1. That it is foolishness to think that faith would necessarily have been excited in us, or would be stronger than it is, if we had been witnesses of Christ’s life and miracles.
2. That we may shudder at the sins of others and at the punishment they may have incurred, and yet be far more guilty ourselves.
(3) According to the measure of light against which we have sinned will be our punishment.
Luke 7:2. “Servant who was dear unto him.”—Luke thus anticipates a doubt which might have arisen in the mind of the reader; for we know that slaves were not held in such estimation as to make their masters so solicitous about their life, unless by extraordinary industry, or fidelity, or some other virtue, they had secured their favour. By this statement Luke means that this was not a low or ordinary slave, but a faithful servant, distinguished by many excellencies, and very highly esteemed by his master; and that this was the reason why he was so anxious about his life, and recommended him so earnestly.—Calvin.
Master and Slave.—This mutual affection of master and slave is very touching, especially when we consider the brutality that so often marked the slavery of the ancients. We may safely conclude that the piety, love, faith, and humility that were so prominent in the character of the centurion had been a good influence upon one who had been for long in daily intercourse with him, and had called forth all the better qualities of the slave. Surely the same holy influence should produce like effects in our own society more frequently than it appears to do.
Master and Man.—The whole mass of men may be classed in two divisions:
(1) we are employers of others, or
(2) we are employed by others. The first may learn—
I. To exercise considerateness and kindliness to those who work for them.
II. The employed may learn to earn respect and attachment by faithful service—no eye-service, no slipshod work—to be loyal, faithful, and true. The employer is not to regard his workman as a mere machine, to be used up and tossed aside; the employed is not to regard his master as a bloodsucker, to be watched and guarded against, lest he should suck blood too freely. Let us adorn our stations, remembering our common origin, our common salvation, our common responsibility.—Hiley.
Luke 7:3. “Sent … the elders of the Jews.”—The respect manifested by the centurion towards Jesus is emphatically marked.
1. He chose the most honourable persons, and those whom he was accustomed to reverence, to convey his message to the Lord.
2. He sent a second deputation composed of his own personal friends (Luke 7:6). A false humility often leads a man to be guilty of real disrespect: true humility is punctilious in the matter of doing honour to the superior.
Luke 7:4. “Besought Him instantly” (i.e. earnestly).—The duty of making intercession for others is commended to us by what is here told of the earnestness with which these elders besought Christ to grant the boon desired by the centurion.
Imperfect Faith effectual.—These elders, although they were not without faith, had, nevertheless, less faith than he who sent them (Luke 7:9). Yet do they not entreat in vain for him.—Gerlach.
Luke 7:5. “He loveth our nation.”—Before Christ healed his servant the centurion had been healed by the Lord. This was itself a miracle. One who belonged to the military profession, and who had crossed the sea with a band of soldiers, for the purpose of accustoming the Jews to endure the yoke of Roman tyranny, submits willingly, and yields obedience to the God of Israel.—Calvin.
Blessings won by the Centurion.—The centurion was attracted by the Jewish religion. The religion of heathen Rome had failed (as well it might!) to supply the wants of such a spirit as his. He had been guided to embrace the purest system of all which existed in his day; and “the Father of mercies and God of all comfort” left him not without further light, but first guided him to the knowledge, and now brought him into the very presence of Him who is the Light itself.—Burgon.
Luke 7:6. “Then Jesus went with them.”—It is noticeable that on another occasion Jesus had a similar request offered to him. A certain nobleman besought him to come and heal his son who was at the point of death (John 4:46-47). Jesus did not go, but spoke the word by which the child was healed. His action in abstaining to go to the bedside of the nobleman’s son, and in acceding to the request to come to heal the centurion’s slave, may have some special significance in it. The greater faith of the centurion may explain our Lord’s procedure. In the case of the nobleman His course of action was calculated to strengthen weak faith.
“Trouble not Thyself.”—See note on Luke 8:49. The phrase here used might be translated, “Don’t worry yourself,” and is closely akin to that kind of colloquial expressions which we describe as “slang.” In the two cases where we find it in this Gospel, it is used by plain, ordinary people, by the servants of Jairus, and by the centurion, a man who possibly had risen from the ranks. To say that such a slang use of the word is unworthy of the New Testament is only to say that the evangelists were bound to polish up the diction of servants and soldiers, instead of reporting it in the most lifelike way possible.—R. Winterbotham.
“Not worthy.”—As one who not only contrasted his own sinfulness with the perfect holiness of Jesus, and who regarded Jesus as a superior being, but who remembered that he was himself somewhat of an alien to the race to which Jesus belonged, and to whom He so largely confined Himself.
Yet counted worthy.—Counting himself unworthy that Christ should enter into his doors, he was counted worthy that Christ should enter into his heart.—Augustine.
Luke 7:7. “Say in a word.”—If the Lord Jesus had been a mere creature, could He have suffered such views of Himself to pass uncorrected? But instead of this—as on every other occasion—the more exalted were men’s views of Him, ever the more grateful it war to His spirit.—Brown.
Two Reasons why Christ need not Come.—The centurion gave two reasons why Christ need not take the trouble of entering his house: the first was based upon his own unworthiness to receive so great a guest; the second was based upon the power which he believed that Christ possessed—it was needless for Him to come in person, He had but to speak the word and the servant would be healed.
Luke 7:8. “I also am a man set under authority.”—The faith of the centurion was childlike in its character, but essentially true in the spiritual insight it manifested. He argues from the less to the greater. “Though I am only a subordinate officer, with limited powers’ (“set under authority”), “I can yet give commands to servants and be obeyed. Much more art Thou able to send an angel to heal my servant, or to bid the disease depart.” He had learned from his own life as a soldier a true idea of the Divine government of the world, and saw in the power entrusted to him as an officer an emblem of the power which God exercises over the world. As truly as he could execute his will, did God, as he believed, who is the source of all power, carry into effect beneficent purposes towards mankind.
“Do this,” etc.—Oh that I could be but such a servant to mine heavenly Master! Alas! every one of His commands says, “Do this,” and I do it not: every one of His inhibitions says, “Do it not,” and I do it. He says, “Go from the world,” and I run to it: He says, “Come to Me,” and I run from Him. Woe to me! this is not service, but enmity. How can I look for favour while I return rebellion?—Hall.
Luke 7:9. The Nature of Faith.—This is the first time that faith is mentioned in this Gospel; and it is in accordance with the purpose of St. Luke to lay special emphasis upon the manifestation of this virtue by one who was outside the circle of the chosen people—it was an earnest of the acceptance of the Saviour by the nations of the world. Faith is to be distinguished from “sight” or knowledge: it is a moral quality rather than an intellectual faculty—a laying hold of that which is unseen—a venturing to believe upon evidence which satisfies the heart rather than convinces the reason. It is produced by love, and not by argument.
Spontaneous and Intense Faith.—This was the greatest exhibition of faith which had as yet come under the observation of Christ. Two things distinguish it and give it special value.
I. Its spontaneousness.—It had sprung up without special cultivation: God’s dealings with the Jewish people had been of such a marked character that it was comparatively easy for one of that nation to have faith in Him, but the centurion had been born and brought up in heathen society.
II. Its intensity.—The centurion did not, as the Jews so often did, demand a sign to convince him of Christ’s power: he was fully persuaded that Jesus could with a word perform this mighty deed, whether He chose to exercise His power or not.
“In Israel.”—The name is a significant one (“He who striveth with God”):it was given to the patriarch Jacob in memorial of the faith which gave him power over the angel and enabled him to prevail. With the prevailing unbelief of the Jewish people the strong faith of their great ancestor is, therefore, tacitly contrasted. By a heathen, and not by a son of Abraham, is faith shown in all its strength and beauty. “Christ found in the oleaster what He had not found in the olive” Augustine).
Humility pleasing to God.—As haughtiness is an abomination unto the Lord, so humility is pleasing to Him. “Though the Lord be high, yet hath He respect unto the lowly: but the proud He knoweth afar off” (Psalms 138:6).
Roman Soldiers mentioned in the New Testament.—Everything connected with the centurion is remarkable—for a master to have such love to his slave, for a Roman to show such humility, for a heathen to show such reverence to the religion of an alien and subject people. It is interesting to notice that in the New Testament we have various other instances of piety and goodness in the cases of Roman soldiers. There was the centurion at the cross, who confessed that Jesus was the Son of God (Mark 15:39); Cornelius, distinguished by his prayers and alms-giving (Acts 10:1-2); and Julius, who treated Paul courteously and interfered to preserve his life (Acts 27:3; Acts 27:42-43). Probably, it has been remarked, these cases prove that, in the general decay of morals at this time, the Roman army, by its order and discipline, tended to foster some of the primitive virtues which had distinguished the nation at an earlier period.
Luke 7:10. “They that were sent.”—From a comparison of the various narratives of this miracle, it would appear that, after sending two deputations, one of Jewish elders and one of his own friends, the centurion himself came and deprecated any further trouble being taken by Jesus than His merely speaking the word. If this be the case, this verse would imply that he remained with Jesus: “they that were sent returned to the house, and found the servant whole.” This perhaps gives us another indication of the centurion’s faith.
Intercession.—If the prayers of an earthly master prevailed so much with the Son of God for the recovery of a servant, how shall the intercession of the Son of God prevail with His Father in heaven for us that are His impotent children and servants upon earth!—Hall.
The Power of Christ.—The power of Christ to heal bodily sickness by a word may well be taken as a pledge of His power to heal the soul. “So also He rebukes the diseases of the soul, and they are gone. Oh, if we did but believe this, and put Him to it! For faith doth, in a manner, command Him—as He doth all other things” (Leighton).