Luke 7

Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.

And a certain centurion's servant, who was dear unto him, was sick, and ready to die.

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.

And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:

For he loveth our nation, and he hath built us a synagogue.

Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:

Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.

For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.

When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.

And they that were sent, returning to the house, found the servant whole that had been sick.

And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.

Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.

And when the Lord saw her, he had compassion on her, and said unto her, Weep not.

And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.

And he that was dead sat up, and began to speak. And he delivered him to his mother.

And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.

And this rumour of him went forth throughout all Judaea, and throughout all the region round about.

And the disciples of John shewed him of all these things.

And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another?

When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?

And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight.

Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached.

And blessed is he, whosoever shall not be offended in me.

And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind?

But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts.

But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.

This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.

And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.

But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.

And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?

They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept.

For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.

The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!

But wisdom is justified of all her children.

And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat.

And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment,

And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.

Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.

And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.

There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.

And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?

Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.

And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.

Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.

My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.

Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.

And he said unto her, Thy sins are forgiven.

And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?

And he said to the woman, Thy faith hath saved thee; go in peace.

What does Luke 7:10 mean?

Explanation

Luke 7:10 pertains to the story of the healing of a centurion's servant as found in the Gospel of Luke. This particular verse concludes the account of Jesus' miraculous healing.

It is reported that those who had been sent to ask Jesus for healing returned to the centurion's home to find the sick servant completely healed.

The verse underscores the centurion's faith in Jesus' healing power and Jesus' ability to heal from a distance, without the need for physical proximity to the sick individual.

The centurion had sent elders of the Jews to ask Jesus to come and heal his servant.

He believed that Jesus had authoritative command over illnesses, likening it to his own command as a centurion over his soldiers.

When Jesus was on His way, the centurion sent friends to tell Him that he was not worthy to have Jesus under his roof, and that Jesus could simply say the word, and his servant would be healed.

The healing itself is not described, but the focus is on the faith of the centurion and the authority of Jesus’ word.

Top Rated Luke Books

Historical Context

The event occurs during the early part of Jesus' ministry in Galilee, after the Sermon on the Mount.

During this time, Capernaum was the center of Jesus' activities.

The presence of a Roman centurion suggests Roman military occupation of the territory.

Centurions were commanders in the Roman army and were generally well respected by their soldiers and the local population.

They were key agents of Roman authority and order, often with a degree of autonomy in managing local affairs.

The Jewish elders who were intermediaries for the centurion reflect the complex social relationship between the Jewish population and the occupying Romans.

The fact that the centurion approached Jesus through Jewish elders suggests a respect for Jewish customs and possibly indicates that the centurion was a "God-fearer," a Gentile who admired and sometimes followed Jewish beliefs and practices.

Theological Insights

Within this verse, the emphasis on faith is paramount.

Firstly, this passage is often cited to highlight the concept that faith is not confined by physical barriers, that Jesus’ divine power to heal transcends space.

Secondly, the centurion's recognition of Jesus' authority is a testament to his understanding of Jesus' divine nature.

The elders speak highly of the centurion, telling Jesus that he "loveth our nation, and he hath built us a synagogue," suggesting that faith can also transcend cultural and religious boundaries.

This event demonstrates that faith in Jesus’ ability is sufficient for miracles to occur, inviting readers to explore the depth of their own faith.

Furthermore, it challenges the exclusivist views of the Jewish community of the time since Jesus performed a miracle for a Gentile, thus foreshadowing the universality of Jesus’ ministry.

Practical Applications

The primary lesson drawn from Luke 7:10 is the importance and power of faith.

Applying this teaching to everyday life can mean trusting in divine providence and help during difficult circumstances.

It encourages individuals to have confidence that positive outcomes do not always require physical presence or actions, but can be brought about through belief, prayer, and the trusting in the words and promises of faith leaders and scripture.

Practically, this encourages humility and trust in authority greater than oneself.

It suggests that individuals do not always have to be in control of a situation for it to be resolved, the centurion understood the limitations of his own authority and placed his trust in Jesus instead.

Cross-References

Matthew 8:5-13: The account of the healing of the centurion's servant also appears in Matthew’s Gospel, offering additional details about the interaction between Jesus and the centurion.
Luke 18:13-14: The story of the centurion immediately precedes the account of another Gentile, a woman from Nain, underlining the theme of faith beyond the Jewish community.
Matthew 15:28: Here, we see another tale of great faith from a Gentile, a woman whose daughter is healed by Jesus.
Acts 10:1-48: The story of Cornelius, another Roman centurion who becomes a believer, further demonstrates the inclusion of Gentiles in early Christianity.

Language Study

In the original Greek text, the word used to describe the servant is "doulos," which can translate to slave or servant, indicating someone who is in a position of complete subordination to their master.

The word for "healed" or "whole" comes from the Greek "ugiaino," which can mean to be in good health or sound. This term not only implies the absence of physical illness but also suggests overall well-being.

Noteworthy is that the centurion is described using the term "hekatontarches," indicating his role as a commander of a hundred soldiers in the Roman army, thus communicating his authority and influence within the narrative.

Cultural and Religious Comparisons

In Roman culture, centurions were known to be practical men who relied on their authority and power to maintain order.

The centurion’s declaration of unworthiness and recognition of Jesus' authority sits in stark contrast to the typical Roman attitudes of pride and dominance.

This humility can also be seen in comparison to other religious narratives where divine figures respond favorably to humility and faith (e.g., the humble prayer of the publican in Judaism).

Scientific Perspectives

Modern scientific understanding of health and healing is based on empirical evidence and the use of technology and medicine. At first glance, there seems to be a tension between scientific perspectives and accounts of miraculous healing.

However, some contemporary views seek to reconcile the two by analyzing the psychological and neurobiological effects of faith and belief on health outcomes, suggesting that a strong belief system can significantly impact one's state of health and healing processes.

Commentaries

Commentaries on this verse are varied but converge on key points.

Most commentators praise the centurion's faith and the fact that Jesus honors it. Matthew Henry's commentary sees it as a symbol of Gentile inclusion in the blessings of the gospel. The Pulpit Commentary emphasizes the centurion’s understanding of authority.

Many modern commentaries, like those from the New American Commentary and the Word Biblical Commentary, place this healing event within the broader context of Jesus' ministry to the oppressed and marginalized, affirming his divinity and authority, while also underscoring the essential quality of faith in Jesus' miraculous works.

Luke 7

Luke 7

What does Luke 7:10 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Luke 7:10 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?