Jesus was amazed at a gentiles faith

JESUS WAS AMAZED AT A GENTILES FAITH
EDITED BY GLENN PEASE
Luke 7:1-10 1When Jesus had finished saying all this to the people
who were listening, he entered Capernaum. 2There a centurion's
servant, whom his master valued highly, was sick and about to die.
3The centurion heard of Jesus and sent some elders of the Jews to
him, asking him to come and heal his servant. 4When they came to
Jesus, they pleaded earnestly with him, "This man deserves to have
you do this, 5because he loves our nation and has built our
synagogue." 6So Jesus went with them. He was not far from the
house when the centurion sent friends to say to him: "LORD, don't
trouble yourself, for I do not deserve to have you come under my
roof. 7That is why I did not even consider myself worthy to come to
you. But say the word, and my servant will be healed. 8For I myself
am a man under authority, with soldiers under me. I tell this one,
'Go,' and he goes; and that one, 'Come,' and he comes. I say to my
servant, 'Do this,' and he does it." 9When Jesus heard this, he was
amazed at him, and turning to the crowd following him, he said, "I
tell you, I have not found such great faith even in Israel." 10Then
the men who had been sent returned to the house and found the
servant well.
Luke 7:9 9WhenJesus heard this, he was amazed at
him, and turning to the crowd followinghim, he said,

"I tell you, I have not found such great faith even in
Israel."
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Patriotism And Piety
Luke 7:5
W. Clarkson
The mutual respectshownhere by Jew and Romanis very pleasing, and the
more so that it was so rare. Disdain rather than regard, hatred rather than
affection, characterizedboth peoples;and it is a very agreeable change to find
so different a state of mind. Here the Roman loves the Jewishnation, and the
elders of the Jews come out to serve the Roman. The plea which they present
to Christ, that out of attachment to their nation he had built them a
synagogue, wasvery forcible, and it did not fail. The conjunction of the two
clauses ofthe text suggests the close connectionbetweenpiety and patriotism.
I. OUR INDEBTEDNESSTO THE RELIGION OF OUR NATIVE LAND,
The centurion loved the nation, and why? The Jew had one thing to give the
Roman, and that was a very greatthing. Civilization, military science, and
law, were of the Roman; but "salvationwas ofthe Jews" (John4:22). This
Roman, who probably saw many things in Galilee that he pitied, found
something that first surprised, then convinced, then satisfiedand ennobled
him - he found a true theologyand a pure morality. With this he found restof
soul, domestic purity, health and sweetnessoflife; he became another man,
and lived another life. He was indebted to the religion of this country of his

adoption. What do we owe to the religionof the land in which we were born?
How much more do we owe to the Christianity we have learned in England
than the centurion (of the text) owedto the Judaism he learned in Galilee!
Our holy faith, taught us in childhood and impressed upon us through all our
days, has brought into our view a heavenly Father, a Divine Saviour and
Friend, a Holy Spirit and Comforter, a blessedservice, a godly brotherhood, a
noble life, a glorious hope of immortal blessedness. Whatshall we render to
the country of our birth which has trained us in such truths as these?
II. OUR BEST ACKNOWLEDGMENT.This man "lovedthe nation and built
them a synagogue."Whatbetter thing could he do than this? What kindlier
or truer service could he render them? Those synogogueshad been the homes
of devotion and the sources ofsacredinstruction for four hundred years, and
they had rendered inestimable service to the nation. The influences which
radiated from them had kept the people loyal to their faith, and had preserved
in them all the better qualities they possessed. And what can we do to serve
the country which has nourished us in the faith of Christ? We can do all that
lies in our powerto promote its material prosperity, to secure its freedom, to
extend its knowledge andintelligence. But, these not being left undone, there
is one thing more which is greaterthan these - we can promote its piety. By so
doing we shall serve it in the highest sphere;we shall be doing that which will
gain for it the favour of Almighty God; we shall be indirectly serving it in all
other ways, for the children of God will be the best citizens of their country in
any and every department of human action. And how shall we best promote
the piety of our land?
1. By living a devout and upright life in our own humble sphere.
2. By making known, in all open ways, the distinctive truths of the gospelof
Jesus Christ.
3. By supporting the institutions which are closelyconnectedwith it - its
edifices, its societies, its homes. - C.

Biblical Illustrator
Thy faith hath savedthee.
Luke 7:50
Saving faith
T. L. Cuyler, D. D.
It is not every faith that saves the soul. There may be faith in a falsehood
which leads only to delusion, and ends in destruction. There is a faith that
saves;it puts us into immediate and vital and permanent union with the Son
of God. What was the nature of this woman's faith? Was it merely an
intellectual opinion, a clearconviction that this wonderful man of Nazareth
was a strong and sympathetic characterwhom she could trust? Yes, it was
that, and a greatdeal more. It was a transactionby which she approached
Christ humbly, embraced His very feet, acknowledgedher sinfulness, and
relied on Him to do for her some greatspiritual good. The woman was really
savedthrough her faith. Jesus ChristHimself did the saving work. When I
turn the faucetin my house, it is not the faucet or the water-pipe that fills my
empty pitcher. I simply put my pitcher in actualconnectionwith the
inexhaustible reservoirwhich is at the other end of the pipe. When I exercise

faith in a crucified Saviour, I put my guilty self into connectionwith His
Divine self, my utter emptiness into connectionwith His infinite fulness. This
is the faith which the apostles preached, andwhich you and I must practise.
"Believe onthe Lord Jesus Christ, and thou shalt be saved. Notin
Christianity, but on Christ. Not enough to believe in the Christ describedin
the New Testament. Millions of unconverted people do this, just as they
believe in Wilberforce as a noble philanthropist, or in Lincoln as an unselfish
patriot. When the miner looks at the rope which is to lower him into the deep
mine, he may coollysay to himself, "I have faith in that rope. It looks well
made and strong." That is his opinion; but when he grasps it, and swings
down by it into the dark yawning chasm, then he is believing on the rope, This
is more than opinion, it is a voluntary transaction. Faithis the cling to the
rope, but it is the rope itself that supports the miner.
I. FAITH IS A VERY SIMPLE PROCESS. The mostvital of all acts is as
easilycomprehended as a baby comprehends the idea of drawing nourishment
from a mother's breast, and falling asleepin a mother's arms.
II. FAITH IS A SENSIBLE ACT. The highest exercise ofreasonis to trust
what the Almighty has said, and to rely on what He has promised.
III. FAITH IS A STOOPING GRACE. Selfmust go down before we can be
lifted up into Christ's favour and likeness.
IV. FAITH IS THE STRENGTHENINGGRACE. Throughthis channel flows
in the powerfrom on high.
V. Finally, IT IS THE GRACE WHICH COMPLETELYSATISFIES. When
a hungry soul has found this food, the aching void is filled.
(T. L. Cuyler, D. D.)
The prominence of faith in the thoughts of Christ
A. B. Bruce, D. D., R. Winterbotham, M. A.

This was only to be expectedin one who preached a gospelofgrace. Grace
and faith are correlatives. A gospelof grace is a gospelwhich proclaims a God
whose nature it is to give. The proper attitude of those who worship such a
God to the objectof their worship is that of recipiency.
(A. B. Bruce, D. D.)To hold a correctdogmatic definition of "saving faith" has
been consideredthe most important criterion of a standing or falling Church.
Yet I defy anybody to put into dogmatic shape this woman's "saving faith." It
put itself into shape, but it was the shape of feeling and of action;of love
which braved all to express itself in outward acts of reverence and affection;
of sorrow which found more joy in bitter weeping than ever in laughter and in
song;of personal devotion which reckednothing of any one else's opinion, if
only it might gain one kind word from Him. Whoeverthey they need not fear
but that theirs is "saving faith."
(R. Winterbotham, M. A.)
The work of faith and love in salvation
M. F. Sadler, M. A.
It is surprising to think that the conclusionof this affecting incident should
have been made the battle-field on which controversialists shouldhave
contended, whether this woman was savedby faith alone, "Thy faith hath
savedthee"; or by love, "Her sins, which are many, are forgiven; for she loved
much'; and as love is assumedto be a work, some on one side would deny that
love had anything to do with saving her, whilst others, on the other side,
would assertthat her faith, unless it was mixed with love or issuedin love,
would be simply the faith of devils. Now, let us try and reconstruct, as it were,
the spiritual history of this woman. In its leading features I think we cannotbe
far wrong. Our knowledge ofhuman societywould teach us that she could
scarcelyhave been the only sinner of her class. Very likely greatnumbers who
sinned either openly or secretlyafter the same sort of sin had heard, along
with her, the Lord's call to repentance. But there was that within her which
attractedher to Him, and made her listen to Him, whilst other similar sinners

did not. What was that? It was an alteration in her will, a sense of sin as foul
and polluting, which made her not only be willing, but "will" (i.e., strongly
desire) to be rid of it. This was the root of all. What was it? Being a change of
heart, or mind, a turning from sin and turning to God, we may call it
repentance;but it was not repentance alone, if so, it would have turned to
despair — it was inextricably mixed with faith, faith in God and goodness,a
belief in the present excellence andfuture triumph of purity, as distinguished
from the presentdegradation and future condemnation of impurity. So it was
faith as the evidence of things not seen. This gave her the ear to listen to the
words of Christ, because in them she heard the words of One who was Himself
divinely pure, and yet showedHimself able and willing to relieve the hearts of
all who came to Him under the burden of impurity. This was a further actof
faith on her part. She not only believed in a God of purity, but in Christ as the
representative of that God of purity. She consequentlycame to Him in spirit
as she listened to His words, because His words first openedbefore her the
door of hope. So then we have here a confirmation of the truth o! the
remarkable words of the apostle, "We are savedby hope." If the words of
Christ had not been full of hope for a person in her sad condition, she would
not have listened to Him so as to be attractedto Him. But we have used the
word "attract";what is the attraction of soul to soul? Most people would
unquestionably call it love, and they would be right; for how could there be
the attractionof a penitent soul to a pure, yet loving, Saviour, for such
benefits as forgiveness and cleansing, without love? What was it, then, which
"saved" her? It was her will, the opposite of the will of those to whom the
Lord said, "Ye will not come unto Me that ye may have life." Being the
change of her will, it was repentance (metanoia), "repentance unto life"; but
repentance which differed from despair or worldly sorrow, because it was
inspired by hope. It was a change of mind God. ward, and so was faith in God;
and Christward, because it recognizedin the Lord the Saviour from sin; and
yet from first to lastit was faith, whose very life was holy love. She was
attractedto the former guilty partners of her sin by unholy love; she was
attractedto Christ by penitent, believing, hopeful, holy love. It seems to me
the height of folly and presumption to try to separate the will, the repentance,
the faith, the hope, the love, and assignto eachtheir respective parts in the
matter of salvation. God hath joined all together;let us not try, even in

thought, to put them asunder. But what is the significance ofthe Lord's
words, "Her sins, which are many, are forgiven; for she loved much"? The
real drift seems to be in the many sins (αἱ πολλαί) and the loving much (πολύ),
the same Greek adjective. A sinful life such as hers, in which she had laid
herself out to seduce others to sin, required a deep sense ofguilt, a deep
repentance:a superficial, light-hearted sorrow in her case would have been,
humanly speaking, ofno avail, no repentance at all; but God, in His mercy,
gave her true and godly sorrow. This appearedin her whole action,
particularly in her washing the Lord's feet with her tears, and wiping them
with the hairs of her head. Now, Mary of Bethany similarly poured precious
ointment on the Lord's feet, and similarly wiped them with her hair; but in all
the three accounts there is not a word said of her shedding a single tear; and if
she had, her tears would not have been those of penitence, but of gratitude for
the restorationof her brother. What, then, was the washing of the Lord's feet
with her tears? ofwhat, I mean, was it the sign? — of repentance? offaith? of
love? Of all three, I answer, allinseparable, all permeating one another, all
sustaining and nourishing one another. The whole action, if a sincere one,
could not have existed without all three. The Lord's words, then, cannothave
the slightestbearing on any post-reformationdisputes respecting faith and
works, faith and love, love as preceding forgiveness, orlove as following it.
They are emphatically natural words, describing the natural effectof the
grace ofGod in the soul; for though grace be above nature, it yet works not
unnaturally, but naturally, according to its ownnature, and according to the
nature of the human being who receives it.
(M. F. Sadler, M. A.)
The true and believing penitent even in this life is save
N. Rogers.
d: — For—
1. We have salvation in the promises of it (2 Corinthians 7:1).

2. We have it in those graces whichbegin it (John 17:3; Titus 3:5, and Titus
2:12; John 3:8).
3. We have it in the assurance ofit. Doth the Lord sayand shall He not do?
His foundation standeth sure and hath His seal. And if this counselbe, of God
as Gamaliel saidin another case,ye cannot destroy it.
(N. Rogers.)
The weeping penitent and the disdainful Pharisee
H. Grey, D. D.
I. THE PRINCIPLE TO WHICH OUR LORD ATTRIBUTED HER
SALVATION WAS HER FAITH. This was the medium through which the
blessing was conveyed, and this was indeed the secretspring of all her
proceeding. And in what way, we ask, couldthis individual have been saved
exceptby faith? As for salvationby works, that was out of the question in her
case. She was a sinner, as the Evangelisttestifies;and therefore, insteadof
being justified by the law, was convictedby it as a transgressor. Whatwas
there then that could save her? Her relation to Abraham? That she had
virtually renounced, and by advancing any plea on that ground would only
have convictedherself of apostasy. The comparative innocence of her early
years? The sacrifices ofthe law? These had no powerto purify the conscience;
nor could "thousands of rams, or ten thousand rivers of oil" have washed
awaya single stain. Might her repentance, then, have saved her, and her
diligent efforts after reformation? Alas, the convictions and terrors of a guilty
consciencefurnish no propitiation for sin, and have in them more of
fretfulness and irritation than of submission and loyal obedience. And as for
the feelings of broken-heartedcontrition, of genuine love, of all true devotion,
these are the fruits and evidences of mercy already experienced;and
therefore, instead of saving the soul, they show it to be already saved. Her
faith savedher as accepting the blessing freely given her of God. And this view
of faith refutes the notion of those who, from a mistakenzeal for morality,
ascribe the saving efficacyof faith to the moral excellence ofthis principle as

implying submission and obedience;for this is to make faith itself a work, and
to ascribe salvationto ourselves in performing it. But in Scripture, salvation
by faith is constantlyopposedto all idea of deserton our part; for "to him
that workethis the rewardnot reckonedofgrace, but of debt; but to him that
workethnot, but believeth on Him who justifieth the ungodly" — that is, one
in himself ungodly — " his faith is counted for righteousness." We
appropriate a gift, we have said, by accepting it; but does this acceptance
merit the gift?
II. Having said this much of the nature of faith, it is fit we proceedto consider
ITS GRACIOUS AND BLESSED EFFECTSAND EVIDENCES.Forwhile
faith saves us simply as receiving the Saviour, it is not to be forgotten that it is
an intelligent, holy, and powerful principle: intelligent, as implying a just
apprehension of man's state and of God's character;holy, as being the "gift of
God," and the first fruit of His regenerating grace:powerful, as bringing us
under the influence and authority of those greattruths which it is its essential
characterto embrace. Forlet it not be thought that in matters of religion,
those laws that regulate intelligent natures are reversed, or that any such
strange anomaly can exist in the spiritual world as a soul that believes, yet
neither feels nor acts. But insteadof generallanguage, behold the genuine
effects of faith exemplified in her to whom our Lord addressedthe words
before us. My brethren, the gracesobservable in this woman are the natural
fruits and proper evidences offaith, whereverit is found. The peculiarities of
her situation could affectonly the mode of expressing them. Is not penitence a
natural and necessaryeffectoffaith? In order of time, they are coincidentand
inseparable;for as there can be no impenitent believer, so neither can there be
any unbelieving penitent; but in order of nature, since the discoveries of
Divine truth are the means of awakening repentance, it is manifest faith must
precede it, to give these discoveries effect. And faith, ushered in by contrition,
has love for an inseparable associate. "Thysins are forgiven thee";and, in
spite of the cavils of unbelief, to add, "Thy faith hath savedthee, go in peace."
My brethren, it is the glory of the grace of the gospel, that it enfolds the chief
of sinners; and blessedare those who are enabled, as chief of sinners, to
embrace this gospelgrace.
(H. Grey, D. D.)

In peace. -- Peace
N. Rogers.
Peace is twofold.
1. There is a bad and appearing peace.
2. A true and sincere peace. Badpeace is threefold.
1. A defiled and polluted peace, as is that we find mentioned (Psalm 2:1, 2;
9:21; Psalms 83:4-6), so Ephraim againstManassah, Manassahagainst
Ephraim; and both againstJudah: Herod againstPilate, Pilate againstHerod;
and both againstChrist. Estdaemonum legio concors, there is such a peace as
this amongstthe devils; sevencould agree welltogether in Mary's heart, yea a
legionwe read of were in another. "If a house be divided againstitself it
cannot stand."
2. A dissembled and counterfeited peace, whena man pretends peace, but
intends mischief. So Joabspake peaceablyto Abner when he stabbed him;
Absolom invited Ammon to a feastwhen he intended to murder him.
3. An inordinate peace, whichis when the greaterand better obeys the less
and inferior. So Adam obeyed Eve; Abraham yielded unto Lot, &c. None of
these kinds of peace are here meant.That peace which our Saviour speaks ofis
true and sincere peace, whichSt. Bernard thus tripleth.
1. External This is that peace we have with men for the time we live in this
world (Romans 12:18).
(1)In the commonwealth, as when we are free from civil wars within, and
foreign enemies without (Jeremiah29:7).
(2)In the family, or specialplaces where we live, of which peace St. Peter(1
Peter3:12), and our Saviour (Mark 9:50).
2. Internal, which is the peace of conscience, proceeding from the assurance
we have of God's favour through Christ.

3. Eternal, which is that perfectrest and happiness, which the saints shall
enjoy in heaven with God hereafter(Isaiah 57:2). The peace that our Saviour
here speaks ofto this womanis, that internal or pectoralpeace, that stable
and comfortable tranquility of conscience. Peaceofconscienceis the fruit of
justification by faith. (Colossians1:20;Ephesians 2:21; Romans 5:1.) These
texts of Scripture make strongly for the truth delivered. Alas for sinners! the
misery of such as are not reconciledunto God, "there is no peace to the
wicked, saithmy God" (Isaiah 57:21). No peace, none with God, none with
angels, none with men, none with the creatures. Theyare like unto Ishmael,
whose hand was againsteveryman, and every man's hand againsthim. They
may well fear with Cain, "Every one that findeth me will slay me." All
creatures being God's executioners, and ready pressedto do His will. In no
place peace:what Solomonspeaks ofan ill wife may aptly be applied to an ill
conscience. At no time peace.Buthow doth this seeming or false peace of
sinners differ from that peace which arisethfrom assurance ofGod's favour
through faith in Christ?
1. The conscienceofa sinner is quiet, for that it hath no sight nor sense of sin.
2. A benumbed conscience,though it be quiet yet it comforteth not.
3. A dead or benumbed consciencefearethnot sin, nor God's wrath for sin.
But a goodconscienceis very fearful of giving God the leastoffence. As it was
said of Hezekiah, that "he fearedGod greatly," so is it with the godly.
4. From the unspeakable benefits that true peace brings along with it. What is
it that can make a man happy, but attends on peace? It comprehends in the
very name of it all happiness, both of estate and disposition. That mountain
whereonChrist ascendedthough it abounded with palms, pines, and myrtles,
yet it carriedonly the name of Olives, an ancient emblem of peace. So though
many mercies belong unto a Christian, yet all are comprised under this one
little word which is spelt with a few letters, peace.
(N. Rogers.).
The Centurion's Faith

Edwin C. Bissell.
Luke 7:1-10
Now when he had ended all his sayings in the audience of the people, he
entered into Capernaum.…
Notice some of the lessons, naturally lessons touching faith, which this passage
is designedto teach.
I. We learn that GREAT SPIRITUAL ADVANTAGES ARE NOT ALWAYS
NECESSARYTO GREAT FAITH. Let us never despair of truth-sowing, in
waste and unlikely places. The so-calledrose ofJericho drops its dried-up
germ on the parched desert sand. But God's mind does not leave it to perish.
Swepthither and thither, it finds at last its oasis, some hidden spot of
moisture, and there it abides and sprouts, and becomes againa thing of life
and beauty. A drifting cocoa-nut, castby the surf ashore upon some barren
limestone reef, seems in itself the very image of failure and utter loss. But see I
this apparent waif, under the watchful eye of Providence, becomes the
beginning of an earthly paradise. It is faith in sowing that brings the harvest
of faith (Ecclesiastes11:6).
II. It is more than hinted, further, that GREAT FAITH IS MOST LIKELY
TO BE FOUND IN CONNECTIONWITH A NOBLE NATURE. Equity,
generosity, sympathy, humility, such traits were prominent here, and they
made room for the working of greatfaith in Christ. Faith is something that
has to do with ideas, and hence holds mere things cheap. It is not so much
what they achieve as what they believe in and strive for that makes men noble
and great. "WhatI admire," said Turgot, "in Christopher Columbus, is not
that he discoveredthe New World, but that he went to look for it on the faith
of an idea."

III. Again, GREAT FAITH HERE, AS ALWAYS, IS ACCOMPANIED BYA
SENSE OF GREAT NEED.
IV. Further, it follows also from what has just been said, that GREAT FAITH
IS ACCOMPANIED ALSO BY GREAT HUMILITY. Its sublimest flights,
like those of the birds, are always precededby a settling low down. There are
some beautiful plants whose leaves grow evensmaller as the plant grows
higher.
V. Still again, THE GREAT FAITH OF THE CENTURION WAS NO
UNREASONING FAITH. A great dealis saidabout believing blindly. And
there are times when a simple trust is all that is left us; but generally
speaking, we may reasonfrom the seento the unseen, front ourselves and our
finite circumstances to God and His unlimited might. Faith is not blind, except
to trifles. It sees!It sees more, not less. It sees with new light and new powers.
This earth of ours is but a simple birthplace, a nest of sticks and mud on the
swinging bough. It is the point of departure, not the place of rest, and the man
of faith has realized this in some degree. He has lookedover its borders into
the unsounded depths. He has gazedon the immeasurable vault. He has the
evidence of things unseen. He knows that though "the steps of faith fall on a
seeming void, they find the Rock beneath."
VI. It is interesting to notice, in the next place, THE KIND OF MORAL
TRAINING THAT SEEMS TO FIT ONE FOR THE EXERCISE OF GREAT
FAITH.
1. Obedience. Our centurion, as a soldier, had learned to submit his will, to
obey. But it is still better to learn obedience in the family than in the army. A

loving, filial obedience towards Christian parents is of all earthly things the
nearestto that service which our heavenly Fatherclaims from us.
2. Liberality. Our centurion was a generous giver, too. There is a really potent
moral discipline in giving. Just as the largestships only venture into the
deepestharbours, so it is safe to expect that the Divine blessing — especially
an all-conquering faith, one of the greatest — will only there come richestand
fullest where the sluices are held widest open, through a noble, perpetual
outgush of kindly feeling and generous doing towards one's fellow-men.
VII. GREAT FAITH DOES NOT LIFT ONE OUT OF THE BEACH OF
INTERCESSORYPRAYER ON THE PART OF THOSE HAVING LESS.
VIII. GREAT FAITH IS ABLE TO BEAR WITHOUT PERILGREAT
BLESSINGS.Ships that are well ballastedyou may loadhigh, and they will
not careenorrefuse to mind the rudder.
IX. WHETHER FAITH BE GREAT OR SMALL, IT IS THE SAME THING
IN ESSENCE,AND INEXPRESSIBLYWELL-PLEASING TO OUR LORD.
The principal thing is to have some faith, though it be little. It is that which
brings us into the blessedcircle of the beneficiaries ofJesus, while the want of
it shuts us wholly out. Men have had it who had little else that was good, who
had, in fact, much else that was bad, and yet, because they had it, were
enrolled among the heroes of God's shining host.
(Edwin C. Bissell.

W. H. Aitken, M. A.
Luke 7:1-10
Faith and humility, my brethren, may be described as two sistervirtues, so
closelyare they connectedtogether, that the one cannot flourish without the
other. We are taught that we may possibly have something like a vague hope
that, through God's mercy, our sin may, ultimately, be forgiven, and our souls
rescuedfrom ruin: but for a man to say that he knows that salvationis his,
that he is in a state of acceptance, thatthe blood of the Lord Jesus Christ has
been applied to his soul, and that now he is the child of God, is presumption,
and that no real, humble-minded Christian will speak in this way. Thus we
find, that while, on the one hand, faith is, by one class ofpersons represented
as presumption, on the other hand, it is exaggeratedinto presumption just
because people fail to exercise the virtue of humility. There is no humility in
my doubting the Word of God. "He that believeth on the Son hath everlasting
life." Let us take the narrative as it stands, and learn a few practicallessons
from it.
I. The first thing I notice about this centurion is, that although he was a man
in a considerable socialposition, HE WAS ALTOGETHER FREE FROM
THAT PETTYFORM OF CONVENTIONALPRIDE, WHICH IS IN TOO
MANY INSTANCES THE CURSE OF MODERN SOCIETY. Here is a very
practicallessonwith respectto humility. My friends, I do not believe much in
the humility of man towards his God where his conduct is characterizedby
pride towards his fellow men. Yet, again, the centurion was free from that
miserable form of pride which exhibits itself in national prejudice. The man
that really wants to geta blessing from the Lord Jesus Christ must be content
to take the lowestplace, to think everybody better than himself, to see himself

as God sees him, and to be willing to acceptfrom any man whatever
reasonable help that man seems likely to offer to him.
II. Well, listen to THE WORDS OF COMMENDATION OF THE MASTER.
"When Jesus heardit, He marvelled, and saidto them that followed, Verily, I
say unto you, I have not found so greatfaith: no, not in Israel." I want to ask
you, before concluding my sermon this morning, Are you prepared to receive
a blessing, dear friends, on those terms? If the Lord Jesus Christ were to
stand in this pulpit, looking every one of you in the face, and were to say, " Go
thy way; as thou hast believed, so be it unto thee," would you reply by a
fervent exclamationof grateful joy? Should we be able to sayso? or should we
not, in common honesty, have to look up, and say. "Notso, Lord; I have net
believed, or trusted my case into Thy hand; on the contrary, I feel in my own
heart, that I have been constantlytaking it out of Thy hand, and transferring
it from Thee to myself? I have had my own feelings and thoughts; I have been
reasoning about possibilities;and, so far as I have been taking it out of Thy
hand, I cannotclaim Thy blessing." Oh, dear friends, remember that God
cannot alter His conditions. They are fixed in the very nature of things.
(W. H. Aitken, M. A.)
T. Manton.
Luke 7:1-10

Now, that we may profit by this example, let us considerthese three things —
1. What was his faith, and wherein the greatness ofit lay.
2. How this faith was bred and begottenin him.
3. The effects and fruits of it, or how it discovereditself.
I. THE NATURE OF HIS FAITH. It was a firm persuasionthat all power and
authority was eminently in Christ, and that He could do what He pleased.
1. You must distinguish of the times. In that age there was no human reasonto
believe this truth. Antiquity was againstit, and therefore, when Paul preached
Jesus, they said, " He seemethto be a setter forth of strange gods" (Acts
17:18). Authority was againstit: "Which none of the princes of this world
knew, for had they known it they would not have crucified the Lord of glory"
(1 Corinthians 2:8). The universal consentof the habitable world was against
it; Only a small handful of contemptible people ownedHim: "Fearnot, little
flock " (Luke 12:32). At that time it was the critical point, the hated truth,
that the carpenter's Son should be owned as the Son of God. Those bleak
winds that blow in our backs, and thrust us onward to believe, blew in their
faces, and drove them from it; those very reasons which move us to own
Christ moved them to reject Him. For many ages the name of Christ bath
been in request and honour, but then it was a despisedway. At His first
appearance a certain persuasion, impressedupon the soul by the Spirit of
God, of the Divine powerand all-sufficiency of Christ, so as to repair to I-lira
for help, was faith and greatfaith; when the veil of His human nature and
infirmities did not keepthe eye of faith from seeing Him to have a Divine

power, though they could not unriddle all the mysteries about His Personand
office, this was acceptedfor saving faith.
2. The speculative belief of this truth was not sufficient then, no more than it is
now, but the practicalimprovement. Grant that truth, that Jesus is the Son of
God, and other things will follow, as that we must obey His laws, and depend
upon His promises, and make use of His power, and trust ourselves in His
hands; otherwise the bare acknowledgmentwas not sufficient.
II. How was THIS FAITH WROUGHT AND BRED IN HIM? I answer —
The groundwork was laid in his knowledge ofthe omnipotency and power of
God, and his acquaintance with the Scriptures of the Old Testament, though
he were not a professedJew. This prepared for his faith in Christ; the report
or hearing was the ground of faith: "Who hath believed our report?" (Isaiah
53:1.) He had heard by fame of His excellentdoctrine: " That He taught as
one having authority, and not as the scribes" (Matthew 7:29). And he had
heard the rumour of His miracles, more particularly the late instance of
curing the leper, which was notorious and public; for Christ biddeth him
"show himself to the priests" (Matthew 8:4); and also the miracle in
recovering the ruler's son, an instance near, which was done in time before
this: "And there was a certain nobleman, whose sonwas sick at Capernaum;
end he heard that Jesus was come out of Judaea into Galilee, and he went
unto Him, and besought Him that He would come down and healhis son, for
he was at the point of death" (John 4:46, 47). By all which he was moved to
ascribe the omnipotency of God, which he knew before, to Jesus Christ. Thus
the Spirit of God blessedthe knowledge ofthis centurion, and the rumours
that were brought to him of Christ's doctrine and miracles.
III. THE EFFECTSOR FRUITS OF IT, OR NOW IT DISCOVERED
ITSELF.

1. In that he applieth himself to Christ. They that believe in Christ will come
to Him, and put Him upon work, whilst others prize His name but neglectHis
office. A gracious heartwill find occasions andopportunities of acquaintance
with Christ, if not for themselves yet for others; for when they have heard of
Him, they cannotkeepfrom Him.
2. That He accountethmisery an objectproper enough for mercy to work
upon. The centurion came to Him, saying, "Lord, my servant lieth at home
sick of the palsy, grievously tormented " (verse 6), that is, grievouslyaffected
with the disease.Alas!what can we bring to Christ but sins and sicknesses?
3. When Christ offereth to come and heal him, "I will come and heal him"
(verse 7), (which was the greatcondescensionofthe Son of God to a poor
servant), see how the centurion taketh it, "He answered, and said, Lord, I am
not worthy that Thou shouldest come under my roof" (verse 8). Humility is a
fruit of faith. Why are true and sound believers so ready to profess their
unworthiness? They have a deeper sense ofGod's majesty and greatness than
others have, and also a more broken-heartedsense oftheir own vileness by
reasonof sin. They have a more affective light and sight of things; God is
another thing to them than before, so is sin and self.
4. He is content with Christ's word without His bodily presence:"Speak but
the word, and my servant shall be healed." God's word is enough to a
believer.
5. Here is Christ's powerand dominion overall events, and events that
concernus and ours, fully acknowledged, and that is a greatpoint gained:
"He is Lord both of the dead and living" (Romans 14:9). Health and sickness
are at His command. "I form the light, and create darkness;I make peace,
and create evil; I, the Lord, do all these things" (Isaiah45:7).

6. He reasonethfrom the strict discipline observedin the Roman armies,
where there was no disputing of commands or questioning why and
wherefore:"I am a man under authority, having soldiers under me; and I say
to this man, Go, and he goeth." Reasoning forGod and His promises is a great
advantage. We are naturally acute in reasoning againstfaith, but when the
understanding is quick and ready to invent arguments to encourage faith, it is
a goodsign. Use. Go you and do likewise. Fromthe example of the centurion
let me encourage you—
(1) To readiness of believing (James 3:17).
(2) To representour necessityto Christ, and refer the event to Him, to commit
and submit all to Him.
(3) To be humble. In all our commerce with Christ, faith must produce a real
humility. Faith is most high when the heart is most low (Luke 18:11-14).
(4) To meditate often on the sovereigndominion of Christ, and His powerover
all things that fall out in the world.
(T. Manton.)
The Centurion's Faith and Humility
C. H. Spurgeon.
Luke 7:1-10

The greatestlight may enter into the darkestplaces. We may find the choicest
flowers blooming where we leastexpectedthem. Here was a Gentile, a Roman,
a soldier — a soldier clothedwith absolute power — and yet a tender master,
a considerate citizen, a lover of God! The best of pearls have been found in the
darkestcaves ofocean. Let no man think that because ofhis position in society
he cannot excelin virtue. It is not the place which is to blame, but the man.
I. THE HUMILITY OF THE CENTURION WAS NOT AT ALL
INJURIOUS TO THE STRENGTHOF HIS FAITH. You may have noticed
in the biography of some eminent men how badly they speak ofthemselves.
Southey, in his "Life of Bunyan," seems ata difficulty to understand how
Bunyan could have used such depreciating language concerning his own
character. Forit is true, according to all we know of his biography, that he
was not, except in the case ofprofane swearing, atall so bad as the most of the
villagers. Indeed, there were some virtues in the man which were worthy of all
commendation. Southey attributes it to a morbid state of mind, but we rather
ascribe it to a return of spiritual health. Had the excellentpoet seenhimself in
the same heavenly light as that in which Bunyan saw himself, he would have
discoveredthat Bunyan did not exaggerate, but was simply stating as far as he
could a truth which utterly surpassedhis powers ofutterance. The greatlight
which shone around Saul of Tarsus was the outward type of that inner light
above the brightness of the sun which flashes into a regenerate soul, and
reveals the horrible characterof the sin which dwells within. Believe me, when
you hear Christians making abject confessions, itis not that they are worse
than others, but that they see themselves in clearerlight than others;and this
centurion's unworthiness was not because he had been more vicious than
other men — on the contrary, he had evidently been much more virtuous than
the common run of mankind — but because he saw what others did not see,

and felt what others had not felt. Deepas was this man's contrition,
overwhelming as was his sense of utter worthlessness,he did not doubt for a
moment either the poweror the willingness of Christ.
II. I shall want you for s moment to attend while we shift the text to the other
quarter. THE CENTURION'SGREAT FAITH WAS NOT AT ALL
HOSTILE TO HIS HUMILITY. His faith was extraordinary. It ought not to
be extraordinary. We ought all of us to believe as well in Christ as this soldier
did. In his heart he enthroned the Lord Jesus as a Captain overall the forces
of the world, as the generalissimo ofheaven and earth; as, in fact, the Caesar,
the imperial Governorof all the forces of the universe. 'Twas graciously
thought, 'twas poeticallyembodied, 'twas nobly spoken, 'twas gloriously
believed; but it was the truth and nothing more than the truth, for universal
dominion is really in the powerof Jesus to-day. Here is one point to which I
recallyou; this man's faith did not for a moment interfere with his thorough
personalhumiliation. BecauseChristwas so great, he felt himself to be
unworthy either to meet Him or entertain Him. The application shall be to
three sorts of people.
1. First, we speak to distressedminds deeply conscious oftheir unworthiness.
You feel that you cannot repent, but cannotJesus make thee repent by His
Spirit? Do you hesitate about that question? See the world a few months ago
hard bound with frost, but how daffodil, and crocus, and snowdrop, have
come up above that once frozen soil, how snow and ice have gone, and the
genialsun shines out? Goddoes it readily, with the soft breath of the south
wind and the kind sunbeams, and he can do the same in the spiritual world
for thee. But, perhaps, it is some bad habit which gives you trouble. You
cannot getrid of it. Ah! I know your dreads and despairs;but, man, I ask
thee, cannotJesus deliver? He whose everyact is wonderful, can surely do
what He will within this little world of thy soul, since in the greatworld
outside He rules as He pleases. Believein His power, and ask Him to prove it.

He has but to say in a word, and this matter of present distress shall be taken
away.
2. A secondapplicationof our subject shall be made to the patient workers
who are ready to faint. The last application I shall make is the same as the
second, only on a wider scale.
3. There are many who are like watchers who have grown weary. When He
saith, "Do" it shall be done, and His name shall be praised. O for more faith
and more self-abasement.
(C. H. Spurgeon.)
Marvellous Faith
A. B. Bruce, D. D.
Luke 7:1-10
The faith of the centurion reveals itself.
I. As A POWER OF CONCEIVING GREAT THOUGHTS. His idea is, that
just as the hundred men under his command are at his beck to come and go,
and do as he pleases,so all the powers of nature arc ready to do the bidding of
Christ. Was it not a greatoriginal idea? Observe, it was an idea, the credit of

which belonged to the centurion's faith. To conceive it required more than a
cleverbrain, even the daring spirit of which faith alone is capable. Unbelief
cannot entertain such grand ideas of Divine power.
II. AS A POWER OF DWARFING INTO INSIGNIFICANCEMOUNTAINS
OF DIFFICULTY. Weak faith makes difficulties, but strong faith annihilates
them.
(A. B. Bruce, D. D.)
commentaries
Ellicott's Commentary for English Readers
(9) I have not found so greatfaith, no, not in Israel.—It is, perhaps,
characteristic ofboth the Evangelists that St. Luke omits the warning words
which St. Matthew records as to the “many that shall come from the eastand
the west,” andthe exclusionof the children of the kingdom.
Matthew Henry's Concise Commentary
7:1-10 Servants should study to endearthemselves to their masters. Masters
ought to take particular care of their servants when they are sick. We may
still, by faithful and fervent prayer, apply to Christ, and ought to do so when
sicknessis in our families. The building places for religious worship is a good
work, and an instance of love to God and his people. Our Lord Jesus was
pleasedwith the centurion's faith; and he never fails to answerthe
expectations ofthat faith which honours his power and love. The cure soon
wrought and perfect.

Barnes'Notes on the Bible
They besoughthim instantly - Urgently or earnestly.
He was worthy - The centurion. He had showedfavor to the Jews, andit was
not improper to show him a kindness.
Jamieson-Fausset-BrownBible Commentary
5. loved our nation—Having found that "salvationwas of the Jews," he loved
them for it.
built, &c.—His love took this practicaland appropriate form.
Matthew Poole's Commentary
See Poole on"Luke 7:1"
Gill's Exposition of the Entire Bible
When Jesus heard these things,.... Which the friends of the centurion related
from him, and in his name; or which he himself delivered, coming up to
Christ after them:
he marvelled at him; at his greathumility and modesty, and the strength of
his faith, and his manner of reasoning:
and turned him about; from him, and his friends:
and said unto the people that followedhim; from the mount to Capernaum,
and as he was passing along the streets:
I say unto you, I have not found so greatfaith, no, not in Israel;or "among
the Israelites",as the Syriac;or "among the children of Israel", as the Persic;
or "in all Israel", as the Arabic version reads, as he did in this single Gentile;
See Gill on Matthew 8:10.
Geneva Study Bible
When Jesus heard these things, he marvelled at him, and turned him about,
and said unto the people that followedhim, I say unto you, I have not found so
greatfaith, no, not in Israel.

EXEGETICAL(ORIGINAL LANGUAGES)
Cambridge Bible for Schools andColleges
9. he marvelled at him] The only other place where the astonishmentof Jesus
is recordedis astonishment at unbelief. Mark 6:6.
I have not found so greatfaith, no, not in Israel] Rather, Not even in Israel
found I so greatfaith. These words are preservedwith similar exactness in St
Matthew. “He had found,” says St Augustine, “in the oleasterwhatHe had
not found in the olive.” Nothing can be more clearthan that neither
Evangelisthad seenthe narrative of the other, and, since St Matthew is the
less exact, we infer that both Evangelists in this instance drew from some cycle
of oral or written apostolic teaching. The words added by St Matthew
(Matthew 8:11-12)are given by St Luke in another connexion (Luke 13:28
sq.).
Pulpit Commentary
Verse 9. - When Jesus heard these things, he marvelled at him. Augustine
strikingly comments here on the expressionἐθαύμασε, he marvelled: "Who
had inspired that faith but he who now admires it?" In marvelling at it he
intimated that we ought to admire. He admires for our good, that we may
imitate the centurion's faith; such movements in Christ are not signs of
perturbation of mind, but are exemplary and hortatory to us (St. Augustine,
quoted by Bishop Wordsworth, on Matthew 8:10). I have not found so great
faith, no, not in Israel. St. Augustine remarks here that "the Lord had found
in the oleasterwhathe had not found in the olive."
PRECEPTAUSTIN RESOURCES

Luke 7:1 When He had completed all His discourse in the hearing of the
people, He went to Capernaum.
KJV Now when he had ended all his sayings in the audience of the people, he
entered into Capernaum.
when Matthew 7:28,29
he entered Matthew 8:5-13
For Capernaum see map of Jesus'Ministry in Galilee
Luke 7 Resources - Multiple Sermons and Commentaries
Luke 7:1-10 An Effective Servant - Steven Cole
Luke 7:1-2 The Man Who Amazed Jesus, Part1 - John MacArthur
Completed (4137)(pleroo)means to be filled (passive voice = saints actedon
by outside force)to the brim (a net, Mt 13:48, a building, Jn 12:3, Acts 2:2, a
city, Acts 5:28, needs Phil 4:19), to make complete in every particular, to
cause to abound, to furnish or supply liberally, to flood, to diffuse throughout,
to pervade, to take possessionofand so to ultimately to control.
Discourse (4487)(rhema from verb rheo = to speak - to say, speak or utter
definite words)refers to the spokenword, especiallya word as uttered by a
living voice. Laleo is another word translatedspeak but it refers only to
uttering a sound whereas rheo refers to uttering a definite intelligible word.
Rhema refers to any sound produced by the voice which has a definite
meaning. It focuses upon the content of the communication.
Rod Mattoon- After Jesus taught the people that you canidentify a person by
the fruit of their actions, He enteredthe city of Capernaum. Of the 33
miracles performed by the Lord Jesus, elevenofthem were done in
Capernaum and only two were done for Gentiles. This is one of them. This
passagemarks a turning point in Luke's accountof Jesus'ministry. Up until
this point, Jesus has dealt exclusivelywith the Jews;here he begins to include
the Gentiles.

Capernaum (See locationon NW side of Sea of Galilee)(2746)(Kapharnaoum
of Hebrew origin - kaphar - a village + Nachum = Nahum) is literally the
village of Nahum that was locatedon the NW shore of Sea of Galilee Matthew
recording that Jesus left "Nazareth, He came and settledin Capernaum,
which is by the sea, in the regionof Zebulun and Naphtali" and this village
served as His headquarters during His ministry in Galilee (Mt 4:13; 9:1; Mk
2:1). Capernaum must have been a sizable town because Matthew was a tax
collectorthere when he was calledby Jesus (Mk 2:14). In addition a high
officer of the king (Herod Antipas) had his residence there and built a
synagogue forthe people (Mt 8:5-13; Lu 7:1-10). The Lord performed many
striking miracles there, healing of the centurion’s palsied servant (M t8:5-13),
a man sick of the palsy borne to Jesus by four friends (Mk 2:3-12), and the
nobleman’s son (Jn 4:46-54). In spite of Jesus’miraculous works and
teachings, the people did not repent and Jesus predictedthe judgment of the
town "And you, Capernaum, will not be exalted to heaven, will you? You will
descendto Hades; for if the miracles had occurredin Sodom which occurred
in you, it would have remained to this day. Nevertheless Isay to you that it
will be more tolerable for the land of Sodomin the day of judgment, than for
you.” (Mt 11:23, 24; cf Lu 10:15).
Capernaum - 16x in 16v -
Mt. 4:13; Mt. 8:5; Mt. 11:23; Mt. 17:24; Mk. 1:21; Mk. 2:1; Mk. 9:33; Lk.
4:23; Lk. 4:31; Lk. 7:1; Lk. 10:15;Jn. 2:12; Jn. 4:46; Jn. 6:17; Jn. 6:24; Jn.
6:59
J C Ryle - Let it be remembered that a remarkable miracle of healing had
already been workedat Capernaum in the cure of the ruler’s son, describedat
the end of the fourth chapterof St. John. This cure was distinct from that
describedhere. The Centurion had in all probability heard of it. Few places,
let it be noted, witnessedmore of our Lord’s miracles than Capernaum. This
circumstance probably throws light on our Lord’s expression, “Capernaum,
which art exalted unto heaven.” (Matt. 11:23.)
Luke 7:2 And a centurion's slave, who was highly regardedby him, was sick
and about to die.

KJV And a certain centurion's servant, who was dear unto him, was sick,
and ready to die.
centurion's Lk 23:47; Mt 27:54; Acts 10:1; 22:26;23:17; 27:1,3,43
who Ge 24:2-14,27,35-49;35:8; 39:4-6; 2 Kings 5:2,3; Job 31:5; Pr 29:21; Acts
10:7; Col 3:22-25;4:1
was sick Lk 8:42; Jn 4:46,47;11:2,3
POSB on The Centurion's GreatFaith -
1. Jesus returned to Capernaum (Lk 7:1).
2. Greatfaith cares deeply for people (Lk 7:2).
3. Great faith feels unworthy in approaching Jesus Christ (Lk 7:3).
4. Greatfaith seeks the powerof God in Jesus Christ(Lk 7:4–5).
5. Greatfaith is centeredin two sources (Lk 7:6–8).
6. Greatfaith stirs the matchless powerof Jesus Christ(Lk 7:9–10).
ParallelPassagein Matthew 8:5-13 - text in bold not in Luke's account
And when Jesus enteredCapernaum, a centurion came to Him, imploring
Him (see note below), 6 and saying, “Lord, my servantis lying paralyzed at
home, fearfully tormented.” 7 Jesus saidto him, “I will come and heal
(therapeuo) him.” 8 But the centurion said, “Lord, I am not worthy for You to
come under my roof, but just say the word, and my servant will be healed. 9

(Lk 7) “ForI also am a man under authority, with soldiers under me; and I
say to this one, ‘Go!’ and he goes, and to another, ‘Come!’ and he comes, and
to my slave, ‘Do this!’ and he does it.” 10 Now when Jesus heard this, He
marveled and said to those who were following, “Truly I say to you, I have not
found such great faith with anyone in Israel. 11 “I say to you that many will
come from eastand west, and recline at the table with Abraham, Isaac and
Jacobin the kingdom of heaven; 12 but the sons of the kingdom will be cast
out into the outer darkness;in that place there will be weeping and gnashing
of teeth.” 13 And Jesus saidto the centurion, “Go;it shall be done for you as
you have believed.” And the servant was healed(iaomai) that very moment. 1
THE CENTURION'S
PRECIOUS SLAVE
Centurion - as a Roman officer, commander of a hundred soldiers. This
centurion was different than most for he had a tender concernfor a lowly
servant! The NT mentions 3 centurions who seemto have giving evidence of
genuine faith (Mt 27:54; Acts 10:1-48).
IVP Bible BackgroundCommentary - The nearestRoman legionwas
stationedin Syria, but many troops were also stationedat Caesareaonthe
Mediterraneancoast;perhaps smaller groups were stationedor settled (after
retirement?) at various points in Palestine. Centurions commanded a
“century” (i.e., 100), which in practice consistedof sixty to eighty troops.
Centurions were the backbone of the Roman army, in charge ofdiscipline.
Vincent on centurion - Centurion From hekaton, a hundred, and archo, to
command. Commander of a hundred men. Mark uses κεντυρίων, a Graecized
form of the Latin word centurio. A centuria was originally a division
consisting of a hundred things of a kind; and thence came to mean any
division, whether consisting ofa hundred or not. In military language it meant
a division of troops, a company, not necessarilyof a hundred, the captain of
which was called centurio. The numbers of a century varied from about fifty
to a hundred. The Roman legionconsistedof ten cohorts or σπεῖραι, bands, as

“the Italian band,” of which Cornelius was a centurion (Acts 10:1). The
commanders of these cohorts were calledchiliarchs, or chief captains (John
18:12, Rev.). Eachcohort containedsix centuries, or companies, of which the
commanders were called centurions. The duty of the centurion was chiefly
confined to the regulation of his own corps, and the care of the watch. The
badge of his office was the vitis, or vine-stock. He wore a short tunic, and was
also knownby letters on the crestof his helmet. DeanHowson(“Companions
of St. Paul”) remarks on the favorable impression left upon the mind by the
officers of the Romanarmy mentioned in the New Testament, and cites,
besides the centurion in this passage, the one at the cross, and Julius, who
escortedPaulto Rome. See, further, on Acts 10:1.
NET Note on centurion - A centurion was a non-commissionedofficer in the
Roman army or one of the auxiliary territorial armies, commanding a
centuria of (nominally) 100 men. The responsibilities of centurions were
broadly similar to modern junior officers, but there was a wide gap in social
status betweenthem and officers, and relatively few were promoted beyond
the rank of seniorcenturion. The Roman troops stationed in Judea were
auxiliaries, who would normally be rewarded with Romancitizenship after 25
years of service. Some of the centurions may have served originally in the
Roman legions (regulararmy) and thus gainedtheir citizenship at enlistment.
Others may have inherited it, like Paul.
POSB - Centurion: an officer in the Romanarmed forces. He commanded
about one hundred soldiers. To the Jew, the centurion had three things
againsthim: he was bitterly hated because he was non-Jewish, a Gentile; he
was of the nation that had conqueredPalestine, Rome;and he was of the
armed and occupying force. Every time a centurion is mentioned in the New
Testamentit is with honor. Every time a centurion is mentioned in the New
Testamentit is with honor.
1. There was the centurion who had greatfaith in the power of Jesus (Mt.
8:5).
2. There was the centurion who recognizedJesus hanging on the cross as the
Son of God (Mt. 27:54).

3. There was the centurion, Cornelius, who was the first Gentile convert to
the Christian church (Acts 10:22).
4. There was the centurion who recognizedthat Paul was a Romancitizen
and rescuedhim from the rioting mob (Acts 23:17–23).
5. There was the centurion who took steps to deliver Paul from being
murdered after being informed of the Jews’plan (Acts 24:23).
6. There was the centurion whom Felix ordered to escortand look after Paul
(Acts 24:23).
7. There was the centurion who escortedPaulon his last journey to Rome. He
treated Paul with greatcourtesyand acceptedhim as the leader when the
storm struck the ship (Acts 27:43).
The structure of the Romanmilitary was built around the Roman legion
which consistedof 6000 men.
⇒ The Romanlegion was divided into cohorts:eachcohort had 600
soldiers. This means there were ten cohorts in eachlegion.
⇒ The cohort was divided into centuries. Eachcentury had 100 men and
was led by a centurion. The centurions were the backbone of the Roman
legions. Theywere the leaders in closestcontactwith the men; therefore, they
were the officers upon whom the top brass depended so heavily
Highly regarded(1784)(entimos from en = in + timḗ = honor, esteem, price)
means honored, esteemed, estimable, dear(Lk 7:2; 14:8; Phil. 2:29; Nu 22:15;
Neh 2:16; 4:14); precious, costly, spokenof Christ as a Stone (1 Pet. 2:4, 6 cf.
Is. 28:16 = "costlycornerstone"). Entimos is descriptive of honored or
respectedmen or “valued” objects. Substantivally it denotes “men of high
rank or office” (see Liddell-Scott). According to papyri one common
application of entimos is to military veterans who were discharged“with
honor” (see Moulton-Milligan). In the Septuagint of God's "honored Name"
(Dt 28:58), of David considering Saul's life precious (1 Sa 26:21), of nobles in
Nehemiah (Neh 4:14; Neh. 4:19; Neh. 5:5; Neh. 5:7; Neh. 6:17; Neh. 7:5), of
lives those God rescues "theirblood will be precious." (Ps 72:14).

NET Note "The term entimos could mean “highly valued,” but this sounds too
much like the slave was seenas an asset, while the text suggests a genuine care
for the person. More archaically, it could be said the centurion was fond of
this slave.
Vincent on entimos adds "Lit., held in honor, value, thus prized, precious,
dear (Luke 14:8; 1 Pet. 2:4; Phil. 2:29). It does not necessarilyimply an
affectionate relationbetweenthe master and the servant, though such may
well have existed. It may mean only that he was a valuable servant. See on 1
Pet. 2:4. In this case Luke omits the mention of the disease, whichis given by
Matthew.
Entimos - 5x in 5v - Usage:high regard(1), highly regarded(1), more
distinguished(1), precious(2).
Luke 7:2 And a centurion's slave, who was highly regardedby him, was sick
and about to die.
Luke 14:8 "When you are invited by someone to a wedding feast, do not take
the place of honor, for someone more distinguished than you may have been
invited by him,
Philippians 2:29 Receive him then in the Lord with all joy, and hold men like
him in high regard;
1 Peter2:4 And coming to Him as to a living stone which has been rejectedby
men, but is choice and precious in the sight of God,
1 Peter2:6 For this is containedin Scripture: "BEHOLD, I LAY IN ZION A
CHOICE STONE, A PRECIOUS CORNERstone, AND HE WHO
BELIEVES IN HIM WILL NOT BE DISAPPOINTED."
Entimos 19x in 19v in the Septuagint - Num. 22:15;Deut. 28:58; 1 Sam. 26:21;
Neh. 2:16; Neh. 4:14; Neh. 4:19; Neh. 5:5; Neh. 5:7; Neh. 6:17; Neh. 7:5; Job
28:10;Job 34:19; Ps. 72:14;Isa. 3:5; Isa. 13:12; Isa. 16:14;Isa. 28:16;Isa.
43:4
POSB - In the societyof that day, a slave was nothing, only a toolor a thing to
be used as the owner wished. He had no rights whatsoever, noteven the right

to live. An owner could mistreat and kill a slave without having to give an
account. But this soldier loved his slave. This reveals a deep concernand care
for people. It would have been much less bother to dispose of the slave or to
ignore him and just let him die, but not this soldier. He cared. Note how he
personally lookedafterthe slave, a personwho meant nothing to the rest of
society. But his arms and love were wide open to do all he could to help this
person who was helpless. This alone, helping a personwho meant nothing to
society, was bound to affectChrist dramatically. (See also Mt 22:39, Jn 15:12,
Ro 12:9, 1 Th 3:12, James 2:8)
Rod Mattoon- The attitude of love and concernof this soldier was quite
unusual about his slave. In Roman law, a slave was defined as a living tool. He
had no rights. In fact, a master could abuse him and even kill him if he5 chose
to do so. A Romanwriter on estate managementrecommended the farmer to
examine his implements every year and to throw out those which were old and
broken, and to do the same with his own slaves. Normallywhen a slave was
past his ability to work, he was thrown out to die. The attitude of this
centurion, however, was not like this at all.
Slave (1401)(doulos from deo = to bind) (Click additional notes on doulos) was
an individual bound to another in servitude and conveys the idea of the slave's
close, binding ties with his master, belonging to him, obligated to and desiring
to do his will and in a permanent relation of servitude. In sum, the will of the
doulos is consumedin the will of the master. A doulos is one who surrendered
wholly to another’s will and thus devoted to another to the disregardof his
own interest." Mt. 8:6 notes that the slave was a paralytic.
Sick (literally "having it badly")(2560)(kakos)is an adjective that means
badly and is used in the idiom (kakso echein)literally have badly, i.e. be ill, be
sick (Mt 4.24, 8:16;Mark 2:17; Luke 5:31, etc).
Bishop Hall observes “Greatvarietyof visitors resortedto Christ. One comes
to Him for a son; anotherfor a daughter; a third for himself. I see none come
to Him for his servant but this one Centurion."

Steven Cole - If I were considering a man for a staff position at the church
and he presented a letter of commendation from a respectedChristian leader,
it would be a strong point in his favor. But if the Lord Jesus Himself
commended the man, I would do well to take note. He will be an effective
servant of Christ and I can learn much from his faith.
Only twice in the gospels does Christcommend a personfor greatfaith-the
Syrophoenicianwoman (Matt. 15:28), and this centurion we meet in our text.
Both are Gentiles;one is a woman, the other a man. It is as if the Lord is
saying, “The way of faith is open to people of all nationalities, male or
female.” The faith that pleases Godis not an exclusive thing reservedfor the
religious crowd. Any and all can lay hold of God by faith.
This centurion is a model of effective Christian service. Thoughhe was a man
in authority over 100 soldiers, he became a servant to his own servant by
calling Jesus to heal him. As such, he is a picture of serving the Lord Jesus by
reaching out to those in need, who may be lowly and despisedby others. He
was the channel through which Christ’s powerflowed to this dying boy.
Although the centurion was in the military, which is not knownas a seedbed
for piety, he had great faith. It is interesting that every centurion mentioned in
the New Testamentis presented in a favorable light. This man shows us that
we can serve Christ in any “secular”job. The centurion lived in Capernaum,
which Jesus later castigatedfor its lack of faith (Luke 10:15), but he was not
affectedby their unbelief. This shows us that we can be godly people in the
midst of an evil, unbelieving world. Wherever you are and whateveryou do,
this centurion shows you how to be an effective servant of Christ. He possesses
three qualifications that every servant of Jesus Christ must seek to develop in
his or her life: An effective servant of Christ needs an exalted view of Jesus, a
lowly view of himself, and a caring view of others. (Luke 7:1-10 An Effective
Servant)
Norman Geisler- Is there a mistake in the accounts concerning Jesus andthe
centurion?

PROBLEM:Matthew seems to present the centurion as the one who seeks the
help of Jesus (Matt. 8:5); but, Luke seeems to saythat the centurion sent
elders to see Jesus (Luke 7:3). Also, Matthew appears to say that the centurion
himself comes to talk with Jesus. However, in Luke, the Bible says only the
centurion’s representatives saw Jesus.
SOLUTION:Both Matthew and Luke are correct. In the 1stcentury, it was
understood that when a representative was sentto speak forhis master, it was
as if the master was speaking himself. Even in our day this is still the case.
When the Secretaryof State meets individuals from other countries, he goes
out in the name of the president of the United States. In other words, what he
says, the president says. Therefore, Matthew states that a centurion came
entreating Jesus abouthis sick slave, whenin factthe centurion sent others on
his behalf. So, when Matthew declares that the centurion was speaking, this
was true, even though he was (as Luke indicated) speaking through his official
representative. (When Critics Ask)
Rod Mattoonadds - When you compare Matthew's accountof the healing of
the centurion's servant with Luke's accountof the same miracle, an apparent
discrepancyquickly arrests the reader's attention. Matthew's accountsays the
centurion himself came to Christ on behalf of his sick servant, but Luke's
accountsays the centurion sent some "elders of the Jews" to speak with
Christ about the sick servant and then later, sent some of his "friends" to
Christ to tell Christ that He did not need to come to the centurion's house, but
only needed to speak the word for the healing. The best solution to this
problem of whether the centurion went himself to Christ or sent others to
Him, is to remember that sometimes we speak of a person doing something
when he actually did it through someone else. Scripture says Solomonbuilt
the Temple in 1 Kings 6:14, but we know that he did not actually build the
Temple himself but ordered the Temple built and provided for the material
and financial needs. Qualified craftsmen and builders built the Temple. Pilate
is said to have scourgedJesus in Matthew 27:26, but it was Romansoldiers
who did the actual scourging. Theysimply did it at Pilate's orders. And in our
text, the centurion is saidto have built the Jews a synagogue, whenwe know
he did not actually build the building himself, but simply provided the
finances to make it possible. Matthew's accountof the miracle is simply an

abbreviation of Luke's accountand so it says that the centurion himself
communicated with Christ. It is acceptable language whichis commonly used
even in our day.
James Smith - The RomanOfficer and his Slave.
"Who was dear (precious, R.V.) to Him" (Luke 7:2).
Introduction. This is a charming incident in the life of our Lord. And it
conveys an important lesson, especiallyas a study in contrast.
This was most unusual conduct on the part of a master. It is not often that a
master will put himself to inconvenience these days for a sick servant, and was
most unusual in those distant days. Then, they gotall they could out of the
servant, and when of no further use, castthem off as a piece of orange peel.
Then remember that the master was a proud Roman officer.
Note the trouble he took for this poor sick slave. He first sent a deputation of
JewishElders (verse 3); he then sent some friends of his own (verse 6); and,
finally, he was so concernedthat he came himself (study Matthew 8:5-13).
This last stepwas most certainly a wise thing for him to do. It certainly is good
to get other people to go to God for us, but that is not sufficient unless we go to
Him for ourselves.
WHY DID HE DO THIS?
1. Notfrom a mere sense ofduty. Forno one felt it to be their duty in those
days. There was no public conscience onmatters of this sort.
2. It was not out of fear for a Coroner's Inquest, for there were none then, so
cheapwas human life.
3. It was love that moved him.
NO DOUBT ABOUT HIS LOVE. Why is there no doubt that the Roman
officer loved his servant?
1. The way he actedemphatically proved this.

2. But the way he referred to his servant spoke volumes about his love. The
beauty of the original is hidden in the A.V. The elders askedthe Lord to heal
the Centurion's slave;but the friends of the Romanofficer took a direct
message, whichby and bye he himself supported, calling the sick slave, "My
child." He does not use the rough word which implies a bondslave, but a term
of endearment. This is brought out in the various renderings. "My young
man," is the Weymouth rendering; "My boy," is the R.V.; and "My child," is
Bullinger's rendering. This is delightful. Love betrays itself not only in
conduct, but also in words, yea, in tone also.
A MORE REMARKABLE FACT. But there is a more remarkable fact still,
and that is that Godhas, and does, put Himself about for us. More, He did not
send a deputation, but came Himself. And He came to be a man and die.
There is no doubt at all about His love— His works and His words all
proclaim this. And God's treatment of us in such a gracious manner is more
remarkable. And for the following reasons:
I. This Servantwas Deserving of such Attention. Whereas we are not. There is
no doubt that the Centurion loved him because he was worthy of that love;
yea, that he had merited that love. It is generallyunderstood that he had, at
the risk of his own life, savedthe life of his master. No wonder then that he
was loved, when his master owedlife itself to his slave.
But what about ourselves? Have we done anything notable for God? Why, the
very opposite. We are, by nature, "enemies of God by wickedworks," as the
Bible declares. Yet, though utterly undeserving, we are dear to Him.
II. He was his Master's ownSlave, whereas we Belong to Another. Forthe
Centurion to put himself about concerning this servant really was not so very
wonderful when consideredfrom our standpoint, for was he not caring for his
own property. Things are different with us, for we are the slaves of another,
the enemy of God. Yet,"though the slave of another, God loves us.
III. He was Dying, whereas we are Dead. Thatmakes a tremendous
difference. Whilst there's life, there's hope, we say; in our case we are lifeless,
so far as spiritual life is concerned.

IV. He was Helpless, and so are We. And, as in his case, Anotheris, and has,
interestedHimself in us. See whatHe has alreadydone on our behalf—sent
His Sonto die for us; bestowedthe Holy Ghost to convict, woo, and win us;
and given us a wonderful Book for our guidance and learning.
Is He Dearto You? You are dear to Him! It was the sicknessofthis servant
that brought his master into contactwith the Lord on His behalf. Surely you
won't wait until sickness drives you to Hi
Luke 7:3 When he heard about Jesus, he sent some Jewishelders asking Him
to come and save the life of his slave.
KJV 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.
Lk 8:41; 9:38; Matthew 8:5; John 4:47; Philemon 1:10
CSB When the centurion heard about Jesus, he sent some Jewishelders to
Him, requesting Him to come and save the life of his slave.
When he heard about Jesus - Jesus'reputation was clearlyspreading (even
without the internet!)
Sent (649)(apostello from apo = from, awayfrom + stello = to withdraw from,
avoid) means to send off, to send forth, to send out. To send out; to
commissionas a representative, an ambassador, anenvoy. Note that the
centurion requested help from others. He askedthem to intercede for him.
Note:he did not allow his sense ofunworthiness and rejectionto defeathim;
neither was he too proud to ask for help, despite his superior position.
MacArthur - Matthew 8:5–13 does not mention that the centurion appealedto
Jesus through these intermediaries. It is a measure of the respectthis man had
in the community that Jewishelders would be willing to bring his cause to
Jesus. He loved the Jewishnation and was somehow personallyresponsible

for the building of the localsynagogue (v. 5). He obviously was being drawn to
Christ by God Himself (cf. Jn 6:44, 65). Like all men under conviction, he
deeply sensedhis ownunworthiness (cf Peter's sense ofbeing in the presence
of Holiness - Lk 5:8), and that is why he used intermediaries rather than
speaking to Jesus personally(Lk 7:6, 7).
Elders (4245)(presbuterosthe comparative form of présbus = an old man or
an ambassador)referred to men who were older or more senior with no
negative connotations but rather a sense ofvenerability. Presbuteros is
transliterated into English as “presbyter” (a leaderin one of the Jewish
communities--especiallya member of the Sanhedrin--or of the early Christian
churches)and from which the word “priest” (from Late Latin presbyter) was
derived.
NET Note on Jewishelders - Why some Jewishelders are sent as emissaries is
not entirely clear, but the centurion was probably respecting ethnic
boundaries, which were important in ancient Greco-Romanand Jewish
culture. The parallel accountin Matt 8:5–13 does not mention the emissaries.
Asking (request) (2065)(erotao from éromai= ask, inquire) means to ask for,
usually with implication of an underlying question. It means “to plead,”
“implore,” or even “to beg.” The verb does not carry the note of an
authoritative command but rather that of making an urgent appeal.
A T Robertsonon erotao - common for asking a question as in the old Greek
(Luke 22:68). But more frequently in the N. T. the verb has the idea of making
a request as here. This is not a Hebraism or an Aramaism, but is a common
meaning of the verb in the papyri (Deissmann, Light from the Ancient East, p.
168). It is to be noted here that Luke represents the centurion himself as
“asking” throughthe elders of the Jews (leading citizens). In Matt. 8:6 the
verb is parakalōn(beseeching).
The verb Luke uses here is a derivative of sozo, the verb he uses in Luke 7:50
where Jesus told the woman "Your faith has savedyou; go in peace.”
Save (1295)(diasozofrom dia = through + sozo = to save)means literally to
save through. To bring to safetythrough danger or sickness. To heal, as in

transporting someone through an ordealto safetyon the other side. It is used
in the sense of“to recover” (from an illness)in the Gospels (Matthew 14:36;
Luke 7:3). In Acts, Luke employed diasōzō of Paul’s “safe passage”from
Jerusalemto Felix the governor (Acts 23:24). In Acts 27:43-45 diasōzō
describes the “safe arrival” on land of Paul’s shipwreckedcaptors and
companions who “escaped” the clutches of the sea (Acts 27:43,44;28:1,4). Of
the sick, to bring safelythrough, to heal (Mt. 14:36;Luke 7:3; Sept.: Jer.
8:20).
Diasozo - 8x - bring...safely(1), bring...safelythrough(1), brought safely(2),
brought safelythrough(1), cured(1), safelythrough(1), save the life(1),
saved(1).
Matt. 14:36; Lk. 7:3; Acts 23:24;27:43-44;28:1,4;1 Pet. 3:20
Diasozo - 51xin 48vin the Septuagint -
Ge 19:19; 35:3; Nu 10:9; 21:29;Deut. 20:4; Jos. 6:26;9:15; 10:20,28,30,37,39;
11:8; Jdg. 3:26,29;12:4-5; 21:17;1 Sam. 19:10,17-18;20:29;22:1,20;23:13; 2
Sam. 1:3; 2 Ki. 10:24; 19:30;Ezr. 9:14-15;Job 21:10,20;22:30; 29:12;36:12;
Prov. 10:5; Eccl. 8:8; 9:15; Isa. 37:38;Jer. 8:20; Ezek. 17:15; Dan. 11:42; Hos.
13:10;Amos 2:15; 9:1; Jon. 1:6; Mic. 6:14; Zech. 8:13
Zech 8:13 (Prophecy of Israel's future salvation) ‘It will come about that just
as you were a curse among the nations, O house of Judah and house of Israel,
so I will save (Hebrew = yasha; Lxx = diasozo)you that you may become a
blessing. Do not fear; let your hands be strong.’
Gilbrant on diasozo in Septuagint- Diasōzō occursover51 times in the
Septuagint where it corresponds to six Hebrew words and six additional forms
of those words. Mostcommonly mālaṯ, “to getto safety,” and forms of pālaṯ,
“to escape, to be delivered, to be spared,” occur. Lot did not feel he could
“escape” the disasterthe Lord was about to bring upon Sodom and
Gomorrah by fleeing to the mountains (see Ge 19:19). The Lord went with
Israelto “deliver” her from her enemies (cf. Nu 10:9; Deut 20:4). Joshua,
following the instructions of the Lord, allowedno “survivors” in his sweeping

victory over the five kings (Joshua 10:20,28,30,37,39,40;11:8). (Complete
Biblical Library Greek-EnglishDictionary)
Slave (1401)doulos
IVP BackgroundCommentary - Non-Jews who fearedGod and donated
substantial sums to the Jewishcommunity were well respected. Centurions’
salaries were much higher than those of their troops, but for this centurion to
have built the localsynagogue representeda great financial sacrifice. The
main point lies in the contrasting views of worthiness (Lk 7:4, 6).
Becoming a Go-To Person
READ: Luke 7:1-10
When he heard about Jesus, he sent elders of the Jews to Him, pleading with
Him to come and heal his servant. —LUKE 7:3
Would you pray for my sister?" the burly workeraskedawkwardly. I eyed
him suspiciously. Months earlier, muggy August heat intensified emotions in
the pre¬strike atmosphere of the assembly plant where I was working that
sum¬mer. Managers drove production at a frenzied pace, and union members
resisted. During breaks, we were coachedby union officials on slow¬ing down
our output. My faith and idealism got me in the doghouse because I didn't
think God would acceptanything but my besteffort. I naively tried to explain.
My coworkers'responsewas harassment, and this burly workerask¬ing for
prayer had been the ringleader. An undesirable task? I got the assignment.
Off-colorjokes had me as the star.
So now I greetedthis prayer request with suspicion. "Why me?" His answer
jarred me: "Becauseshe's gotcancer,"he said gruffly, "and I need someone
God will hear." The bitter rancorbetweenus easedas I prayed for his sister.
Like the centurion in Luke 7, people in the storms of life don't waste time or
mince words. They go directly to the people whose faith they've taggedas real.

We need to be those people. Do our lives mark us as a go-to personin touch
with God? ---RK
We give to others what they need
No greaterhelp and care
Than when we intercede for them
And bear them up in prayer. —D. DeHaan
Even the hardest of souls might ask for help when someone they love is at risk.
Luke 7:4 When they came to Jesus, they earnestlyimplored Him, saying, "He
is worthy for You to grant this to him;
KJV And when they came to Jesus, they besought him instantly, saying, That
he was worthy for whom he should do this:
worthy Lk 7:6,7; 20:35; Matthew 10:11,13,37,38;Revelation3:4
Jesus (2424)(Iesous)is transliteration of the Greek Iesous, whichin turn is the
transliteration of the Hebrew name Jehoshua (Yehoshua)or Jeshua (Yeshua)
which mean Jehovahis help or Jehovahis salvation. Stated another waythe
Greek Iesous corresponds to the OT Jehoshua (Yehoshua)which is contracted
as Jeshua (Yeshua).
Earnestly(at once)(4709)(spoudaios, cfspoudazo)means with hast, in a
serious manner, with specialurgency (Php 2:28), zealously(2 Ti 1:17, Titus
3:13), eagerly, promptly. With diligence. In the present context eagerly,
earnestly, zealously, for time was short, as he was about to die.
Spoudaios - 4x - Usage:all the more eagerly(1), diligently(1), eagerly(1),
earnestly(1), more eagerly(1). No use in the Septuagint.
Lk. 7:4; Phil. 2:28; 2 Tim. 1:17; Titus 3:13

Implored (3870)(parakaleofrom para = side of, alongside, beside + kaleo =
call) means literally to callone alongside, to call someone to oneself, to callfor,
to summon. Parakaleocaninclude the idea of giving help or aid but the
primary sense in the NT is to urge someone to take some action, especially
some ethical course ofaction. Sometimes the word means conveythe idea of
comfort, sometimes ofexhortation but always at the rootthere is the idea of
enabling a person to meet some difficult situation with confidence and with
gallantry.
Implored is imperfect tense active voice signifying they beganand kept on
beseeching. This is the same verb used by Matthew in 8:5 of the centurion
himself.
D L Moody - THE Jews couldnot understand grace, so they thought Christ
would grant the request of this man, because he was worthy. “Why,” they
said, “he hath built us a synagogue!” It is the same old story that we hear to-
day. Let a man give a few thousand dollars to build a church and he must
have the bestpew; “he is worthy.” Perhaps he made his money by selling or
making strong drink; but he has put the church under an obligation by this
gift of money, and he is considered“worthy.” This same spirit was atwork in
the days of Christ.
Rod Mattoon- They explained to Jesus this was a good man who was worthy
to be helped. This was the view of his friends, but not the view of the centurion
himself.
Worthy (514)(áxios from ágō = to weigh)strictly speaking means bringing up
the other beam of the scales. Having the weight of another thing of like value,
worth as much. Counterbalancing - weighing as much (of like value, worth as
much). NET Note - “Worthy is he to have you do this”; the term “worthy”
comes first in the direct discourse and is emphatic."
POSB - The centurion felt unworthy to approachJesus himself. Why? (1) He
was a soldier, trained to take life and probably guilty of having takenlife.
What he had heard about Christ was the messageoflove and brotherhood. (2)
He was a sinner, a terrible sinner, a Roman heathen, totally unworthy and

rejectedin the eyes of most. He felt that Jesus, too, would count him unworthy
and rejecthim.
Luke 7:5 for he loves our nation and it was he who built us our synagogue."
KJV Forhe loveth our nation, and he hath built us a synagogue.
he loveth 1 Kings 5:1; 2 Chronicles 2:11,12;Galatians 5:6; 1 John 3:14; 5:1-3
and 1 Chronicles 29:3-9;Ezra 7:27,28;1 John 3:18,19
For (gar) is a strategic term of explanation (always pause to ponder and query
this explanatory conjunction). The reasonwhy the elders of the Jews consider
him worthy. He was not a proselyte to Judaism, but was a Roman who had
shown his love for the Jews.
Loves (25)(agapao)speaks ofan unconditional, selfless love.
The centurion did not just allow the synagogue to be built - ESV - "he is the
one who built us our synagogue." God's Wordparaphrase has "built our
synagogue athis own expense." Barclaytranslatedit 'and has himself built us
our synagogue." As J C Ryle says "The English version here canhardly be
said to give the full sense of the Greek. The meaning is, “He hath himself built
us a synagogue;” that is, at his own expense and charges." The NET Note
adds "In the Greek text, the pronoun autos is included, making this emphatic.
Naturally the force of this statement is causative, meaning the centurion either
had the synagogue built or donated the costof its construction."
Culyer - Marble and granite are perishable monuments, and their inscriptions
may be seldom read. Carve your names on human hearts;they alone are
immortal!
Synagogue (4864)(sunagogefrom sunágo = lead together, assemble orbring
together)refers to a group of people “going with one another” (sunago)

literally describes a bringing togetheror congregating in one place.
Eventually, sunagoge came to mean the place where they congregated
together. The word was used to designate the buildings other than the central
Jewishtemple where the Jews congregatedfor worship. Historically, the
Synagoguesoriginatedin the Babylonian captivity after the 586 BC
destruction of the temple by Nebuchadnezzarand served as places of worship
and instruction.
Robertson- It is held by some archaeologiststhat the black basaltruins in
Tell Hum are the remains of the very synagogue TellHum.
RelatedResources:
Torrey TopicalTextbook Synagogues
BakerEvangelicalDictionarySynagogue
Easton's Bible Dictionary Synagogue
FaussetBible Dictionary Synagogue
Holman Bible Dictionary Synagogue
Hastings'Dictionary of the Bible Synagogue
Hastings'Dictionary of the NT Synagogue Synagogue(2)
1911 Encyclopedia Britannica Synagogue
International Standard Bible Encyclopedia Synagogue
Kitto Biblical Cyclopedia Synagogue
Luke 7:6 Now Jesus startedon His way with them; and when He was not far
from the house, the centurion sentfriends, saying to Him, "Lord, do not
trouble Yourself further, for I am not worthy for You to come under my roof;
KJV Then Jesus wentwith 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 shouldestenter under my roof:
Jesus Matthew 20:28;Mark 5:24; Acts 10:38

trouble Lk 8:49
for Lk 7:4; 5:8; 15:19-21;Genesis 32:10;Proverbs 29:23;Matthew 3:11;
5:26,27;James 4:6,10
Lord (master, owner)(2962)(kurios fromkuros = might or power, relatedto
kuroo = to give authority) primarily means the possessor, owner, master, the
supreme one, one who is sovereign(used this wayof Romanemperors - Act
25:26)and possessesabsolute authority, absolute ownershipand uncontested
power. Kurios is used of the one to whom a person or thing belonged, over
which he has the powerof deciding, the one who is the master or disposerof a
thing (Mk 7:28)
Trouble (4660)(skullo)literally meant to skin, flay, lacerate, mangle. In the
NT it is used metaphorically, meaning to harass, trouble, weary,means to
cause oneselfto be or become inconveniencedor discomforted.
Skullo - 4x in 4v - distressed(1), trouble(3). Not used in the Septuagint.
Matthew 9:36 Seeing the people, He felt compassionfor them, because they
were distressedand dispirited like sheepwithout a shepherd.
Mark 5:35 While He was still speaking, they came from the house of the
synagogue official, saying, "Your daughter has died; why trouble the Teacher
anymore?"
Luke 7:6 Now Jesus startedon His way with them; and when He was not far
from the house, the centurion sentfriends, saying to Him, "Lord, do not
trouble Yourself further, for I am not worthy for You to come under my roof;
Luke 8:49 While He was still speaking, someone came fromthe house of the
synagogue official, saying, "Your daughter has died; do not trouble the
Teacheranymore."

NET Note - Note the humility in the centurion’s statement I am not worthy in
light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of
humility.
Compare Mt 8:8 "But the centurion said, “Lord, I am not worthy for You to
come under my roof, but just say the word, and my servant will be healed."
Rod Mattoon- Augustine's comment on these remarkable words is good: "By
saying that he was unworthy, he showedhimself worthy of Christ's entering,
not within his walls, but within his heart." His heart was tender towardthe
Lord. This man is unlike many today that feelthey deserve to go to Heaven.
Beloved, we don't deserve anything from God except His judgment. No one is
goodenough or righteous enoughto getto Heaven on their ownmerit. (Isa
64:6)
Worthy (same word in Mt 8:8)(2425)(hikanos from the roothik- = “to reach
[with the hand],” “to attain”, `reaching to', `attaining to'; hence, `adequate')
refers to that which reaches orarrives at a certainstandard and in context
refers to men who meet the standard and are fit, qualified and able to "teach"
(didasko). Hikanos means worthy or sufficient for an honor, a place or a
position.
MacArthur on under my roof - Jewishtradition held that a personwho
entered a Gentile’s house was ceremonially defiled (cf. Jn 18:28). The
centurion, undoubtedly familiar with this law, felt unworthy of having Jesus
suffer such an inconvenience for his sake. He also had faith enough to know
that Christ could healby merely speaking a word (The centurion understood
Jesus'absolute authority).
IVP BackgroundCommentary - The centurion was not a full convert to
Judaism and thus retained some of his uncleanness as a Gentile, especiallyin
regard to the food in his home. To invite a Jewishteacherinto such a home
would have been offensive under normal circumstances, but in this case the
community’s elders want to make an exception(Lk 7:3).
Steven Cole on the Centurion's humility - On one occasionthe well-known
preacher, Harry Ironside, felt that he was not humble enough. So he askedan

older friend what he could do about it. The friend replied, “Make a sandwich
board with the plan of salvationin Scripture on it and wearit as you walk
through downtown Chicago fora day.” Ironside followedhis friend’s advice.
It was a humiliating experience. As he returned home and took off the
sandwichboard, he caughthimself thinking, “There’s not another personin
Chicago who would be willing to do a thing like that!”
How do we grow in humility? True humility stems from seeing my
insufficiency and Christ’s all-sufficiency. The centurion’s servant was about
to die (7:2). He was helpless to deal with this irreversible illness and imminent
death. What a picture of the human race, impotent to dealwith the ravages of
sin and its ultimate result, spiritual death! The centurion saw his own
insufficiency to dealwith the problem, but he also saw Christ’s all-sufficiency.
So he said to Jesus, “Justsaythe word, and my servant will be healed” (Luke
7:7). False humility says, “I cando nothing” and stops there. True humility
adds, “But I cando all things through Christ who strengthens me” (Phil. 4:13)
and cries out to Him to work. It’s a lessonwe keeplearning all our lives. I
often experience it in preparing messages. I come to a point where I cannotget
the flow of the passage. The messageisn’t gelling. And I’m under time
constraints!I don’t have time for it not to come together!Then I realize
afreshthat I can’t put sermons together. I can’t adequately communicate
God’s truth. Only He can. And so I call to Him out of my weakness, andHe
answers.
One of my spiritual heroes is George Muller, who trusted God to support over
2,000 orphans in Bristol, England, in the last century. His biographer
observes, “Nothing is more marked in George Muller, to the very day of his
death, than this, that he so lookedto God and leaned on God that he felt
himself to be nothing, and God everything” (A. T. Pierson, GecrgeMullercf
Bristcl [Revell], p. 112). That’s the proper focus of a servantof Christ....
The Lord is looking for servants like this centurion:
*Who have an exalted view of Christ-He is the sovereignLord of authority,
and thus they trust Him for the impossible.

*Who have a lowly view of themselves-theyare unworthy and insufficient, but
they know Christ as gracious and all-sufficient.
*Who have a caring view of others-they are helpless, and thus need
compassion. Christ’s authority and grace extend to those whom societymay
despise.
Hudson Taylor, the greatpioneer missionary to China, used to say, “All God’s
giants have been weak men who did greatthings for God because they
reckonedon God being with them.” May that same powerful God do great
things through us as we trust Him in our weakness!(Luke 7:1-10 An Effective
Servant)
The Apostle Paul was a perfect example of a man who grew in humility as he
matured spiritually...
Paul's Progress in Humility:
Christ Increasing - Self Decreasing
Approximate date
Paul's Self Assessment
55AD
1Cor15:9 For I am the leastof the apostles, who am not fit to be calledan
apostle, because Ipersecutedthe church of God. 10 But by the grace of GodI
am what I am, and His grace towardme did not prove vain; but I labored
even more than all of them, yet not I, but the grace of God with me.
61AD
Eph 3:8 To me, the very leastof all saints (literally = "less than the leastof all
saints"), this grace was given (Why was it given? What was Paul to do?), to
preach (= The purpose of God's gift of grace)to the Gentiles the unfathomable
riches of Christ,
63-66AD

1Ti 1:15 It is a trustworthy statement, deserving full acceptance, thatChrist
Jesus came into the world to save sinners, among whom I am (Note: not
"was" but "am" foremost!) foremostof all.
William Barclay- THE central characteris a Roman centurion; and he was
no ordinary man.
(i) The mere fact that he was a centurion meant he was no ordinary man. A
centurion was the equivalent of a regimentalsergeant-major;and the
centurions were the backbone of the Romanarmy. Wherever they are spoken
of in the New Testamentthey are spokenof well (cp. Luke 23:47; Acts 10:22;
22:26;23:17, 23, 24; 24:23;27:43). Polybius, the historian, describes their
qualifications. They must be not so much “seekersafterdanger as men who
can command, steadyin action, and reliable; they ought not to be over
anxious to rush into the fight; but when hard pressedthey must be ready to
hold their ground and die at their posts.” The centurion must have been a
man amongstmen or he would never have held the post which was his.
(ii) He had a completely unusual attitude to his slave. He loved this slave and
would go to any trouble to save him. In Roman law a slave was defined as a
living tool; he had no rights; a master could ill-treat him and even kill him if
he chose. A Roman writer on estate managementrecommends the farmer to
examine his implements every year and to throw out those which are old and
broken, and to do the same with his slaves. Normallywhen a slave was past
his work he was thrown out to die. The attitude of this centurion to his slave
was quite unusual.
(iii) He was clearly a deeply religious man. A man needs to be more than
superficially interested before he will go the length of building a synagogue. It
is true that the Romans encouragedreligionfrom the cynical motive that it
kept people in order. They regardedit as the opiate of the people. Augustus
recommended the building of synagoguesforthat very reason. As Gibbon said
in a famous sentence, “The various modes of religion which prevailed in the
Roman world were all consideredby the people as equally true; by the

philosopher as equally false;and by the magistrate as equally useful.” But this
centurion was no administrative cynic; he was a sincerelyreligious man.
(iv) He had an extremely unusual attitude to the Jews. If the Jews despisedthe
gentiles, the gentiles hated the Jews. Antisemitism is not a new thing. The
Romans calledthe Jews a filthy race;they spoke of Judaism as a barbarous
superstition; they spoke of the Jewishhatred of mankind; they accusedthe
Jews ofworshipping an ass’s head and annually sacrificing a gentile stranger
to their God. True, many of the gentiles, wearyof the many gods and loose
morals of paganism, had acceptedthe Jewishdoctrine of the one God and the
austere Jewishethic. But the whole atmosphere of this story implies a close
bond of friendship betweenthis centurion and the Jews.
(v) He was a humble man. He knew quite well that a strict Jew was forbidden
by the law to enter the house of a gentile (Acts 10:28); just as he was
forbidden to allow a gentile into his house or have any communication with
him. He would not even come to Jesus himself. He persuadedhis Jewish
friends to approachhim. This man who was accustomedto command had an
amazing humility in the presence oftrue greatness.
(vi) He was a man of faith. His faith is basedon the soundestargument. He
argued from the here and now to the there and then. He arguedfrom his own
experience to God. If his authority produced the results it did, how much
more must that of Jesus? He came with that perfect confidence which looks up
and says, “Lord, I know you can do this.” If only we had a faith like that, for
us too the miracle would happen and life become new. (Luke 7)
I Am NotWorthy Luke 7:6
The centurion of Capernaum appears upon the page of the holy Gospelas an
example of greatfaith. Although he did not belong to the people of the Lord,
he obtained the Messiah’s witness,whichexpressedsurprise, yes, even
admiration: “I have not found so greatfaith, no, not in Israel.” What besides
many other features in him appeals to us, is his heart touching humility, which
is always the mark of grace. This humbleness appearedalready when he sent

the elders of the Jews to Jesus, to ask Him to come and cure his dying servant,
just like amongst us only the humble of heart feelthe need for the intercession
of others, whom they esteemmore excellent than themselves. Added to this
was that he, once Jesus was notfar from his house, sent for the secondtime
some friends to say unto him: “Lord, trouble not thyself: for I am not worthy
that thou shouldestenter under my roof!” The elders of the Jews had declared
with a remembrance of the love of the centurion for the people of the Lord:
“Thathe was worthy for whom he should do this,” but he declaredhimself to
be unworthy to receive the Messiahunder his roof: “Lord, trouble not
thyself!”
A greatfaith reveals itself always in a greathumility, in a sense ofour own
unworthiness, in a awarenessofthe infinite distance that exists betweenthe
Lord’s majesty and the heart of a sinful man. This does not mean that the
conviction of our owninsignificance must keepus far removed from Christ;
but even if we seek with our whole soul and with all our strength His blessing,
it shall always take place in the notion that all grace has been forfeited and all
mercy has been absolutely unmerited; it shall always take place with the
unuttered or expressedthought: “Lord, trouble not thyself: for I am not
worthy that thou shouldestenter under my roof!”
Do we sense that distance betweenthis I and this Thou?
I, a sinful son of man,—and Thou, the Holiness of God.
I, a frail mortal being,—and Thou, the Eternal One.
I without glory,—andThou clothedwith majesty and with honour!
It shall be wellwith us, if behind our back the elders of the Jews may confess
in truth before God that we love His people and help to build His Kingdom,
but if we whisper while begging the Lord’s mercy: “Lord, trouble not thyself:
for I am not worthy that thou shouldest enter under my roof!” To such small
ones the Lord reaches His hand, into such humble ones He enters, and upon
such meek ones He bestows His blessing. He enters under their roof, into their
house, at their table, yes, even into their heart! (The Loins Girded)

Jesus was amazed at a gentiles faith

Jesus was amazed at a gentiles faith

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