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 7:5 mean?

Explanation

Luke 7:5 includes a testimony about the Roman centurion who appealed to Jesus to heal his servant.

The verse captures the Jewish leaders speaking on behalf of the gentile centurion, emphasizing the centurion's good deeds and love for the Jewish community, particularly through his act of building a synagogue for them.

This action not only demonstrates the centurion’s respect for the Jewish faith but also his unusual level of benevolence and collaboration with a people group who were typically seen as subjugated under Roman rule.

This kind of patronage was common in the ancient world, where wealthier individuals would contribute to public works to gain honor, prestige, and goodwill from the local population.

The deeper meaning here touches on themes of faith, inclusivity, and the recognition that God's love and mercy extend beyond the bounds of ethnicity and cultural background.

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Historical Context

The Book of Luke was written in a historical context where Jews were under Roman rule, and interactions between Jews and gentiles (non-Jews) were often marked by tension.

Despite these strained relations, the Roman centurion mentioned in this verse demonstrates a contrasting example of fraternity and respect by not only loving the Jewish nation but also materially contributing to its religious life by building a synagogue.

This was a period during which synagogues were central to the communal and religious life of the Jews, functioning as places of worship, education, and community gathering.

The act of a Roman centurion, an officer in the occupying army, contributing to such an essential part of Jewish life is remarkable and signifies a bridge between cultures and religions.

Theological Insights

Different theological perspectives can glean various insights from Luke 7:5.

From a Christian viewpoint, this verse can reflect the universal nature of God's salvation plan, insinuating that it extends to gentiles as well as Jews.

The centurion’s faith and actions, as acknowledged by the Jewish elders, can be seen as indicative of the outreach and inclusivity of Jesus' ministry.

Moreover, some theologians might interpret the centurion's building of a synagogue as a type of faith-in-action, suggesting that true faith often leads to tangible expressions of love and service to others, regardless of their background or ethnicity.

It is a precursor to the later development in Christian theology that faith without works is dead (James 2:26).

Practical Applications

Luke 7:5 can inspire practical applications such as acts of service that cross cultural and religious boundaries.

Building relationships with different communities, investing in acts that contribute to their well-being, and demonstrating respect for their beliefs can be modern equivalents of the centurion's sponsorship of the synagogue.

It underscores the importance of community engagement and generosity as manifestations of one's faith and convictions.

Furthermore, the verse can be a call for inclusivity and hospitality, encouraging individuals to reach out to those who may be considered 'outsiders' or different, emphasizing a message of universal love and acceptance.

Cross-References

Acts 10:2 - "A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway."
Matthew 8:10 - "When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel."
James 2:26 - "For as the body without the spirit is dead, so faith without works is dead also."

Language Study

The phrase "loveth our nation" in Luke 7:5 uses the Greek verb "agapao," which signifies a form of love that is benevolent and charitable.

This is a selfless love that seeks the well-being of others, and it's significant that this term is used to describe the feelings of a Roman centurion for the Jewish people.

The word "synagogue" comes from the Greek "sunagoge," which means "gathering together." It was the term used for the Jewish place of worship and community. This was a place where Scriptures were read, taught, and where people could worship and discuss the Torah.

Cultural and Religious Comparisons

The Roman centurion building a synagogue can be compared with other instances across various cultures where benefactors supported religious or communal institutions.

In many ancient societies, individuals who were not necessarily a part of a particular religious or ethnic group would still contribute to its societal and religious buildings as a sign of respect, alliance, or civil responsibility.

In a broader religious context, such acts speak to the universal themes found in many traditions that praise the virtues of charity, respect for different faiths, and the bonds of common humanity that can transcend cultural and religious divides.

Scientific Perspectives

While there is no direct scientific perspective on this verse, we can appreciate the cultural anthropology aspect of the interactions it describes.

Studies in human behavior and sociology emphasize the importance of such interactions for promoting peace and cooperation among diverse groups.

Understanding how acts of kindness and collaboration can foster community development and inter-group relations can be related to modern concepts of social cohesion and multiculturalism.

Commentaries

Commentaries on Luke 7:5 often highlight the centurion as a model of faith and virtue, like those from Matthew Henry or the MacArthur Study Bible. They suggest that this man's actions should inspire Christians to live faithfully and display an active love for others.

The verse is also used to affirm the idea that God's love and salvation are intended for all people, not just the Jews, which can be traced through various scriptural narratives.

Theologians like John Calvin emphasize the impact of genuine faith as seen in the centurion's deeds, which goes beyond mere belief to manifest in loving actions towards the community he was a part of, notwithstanding significant cultural and religious differences.

Luke 7

Luke 7

What does Luke 7:5 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 7:5 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?