Post by M.R. Hagerty on Aug 7, 2023 22:52:39 GMT -7
Luke 7:1-9, Matthew 8:5-13, Luke 7:10
1 When He had completed all His discourse in the hearing of the people, He went to Capernaum. 2 And a centurion's slave, who was highly regarded by him, was sick and about to die. 3 When he heard about Jesus, he sent some Jewish elders asking Him to come and save the life of his slave. 4 When they came to Jesus, they earnestly implored Him, saying, "He is worthy for You to grant this to him; 5 for he loves our nation and it was he who built us our synagogue."
6 Now Jesus started on His way with them; and when He was not far from the house, the centurion sent friends, saying to Him, "Lord, do not trouble Yourself further, for I am not worthy for You to come under my roof; 7 for this reason I did not even consider myself worthy to come to You, but just say the word, and my servant will be healed. 8 "For I also am a man placed 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." 9 Now when Jesus heard this, He marveled at him, and turned and said to the crowd that was following Him, "I say to you, not even in Israel have I found such great faith." (Luke 7:1-9)
"I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in 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 said to the centurion, "Go; it shall be done for you as you have believed." And the servant was healed that very moment.” (Matt 8:5-13)
When those who had been sent returned to the house, they found the slave in good health. (Luke 7:10)
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Commentary
Luke 7:2-5
2 And a centurion's slave, who was highly regarded by him, was sick and about to die.
We are reminded about the scene of this discourse when the narrative tells us that Jesus now went to Capernaum. He had been all this time speaking on the Mount of the Beatitudes.
The scene along the way involving the centurion and his slave is among the most interesting incidents in Jesus’ ministry because it gives us insight in relations between Romans and Jews we usually don’t think about and it is an episode that demonstrates great principles of faith and authority.
Military service in Roman times was a minimum of ten years on active duty. It often went to fifteen or twenty years and quite often was all spent in the same location. So soldiers were understandably irritable and belligerent by having to live in desolate or inhospitable places for such long periods. Many often lost property and families back in Italy because their wives grew tired of waiting for their retirement. In many cases, however, men could arrange for their families to live with them and these families very often became members of the societies in which they served.
A centurion was over a sub-group of 100 men in a legion of between 3,000 to 6,000 men. The Romans did not station a full legion at Jerusalem, but placed one instead at Caesarea and elsewhere as in Syria. These troops were called into Jerusalem at the feasts because these were by past experience times of unrest. At other times a smaller contingent called a cohort was permanently there.
In the case of this centurion, he had become part of the community and was of such a friendly disposition toward the Jews that he built the local synagogue. So we learn by this that the Roman military was not always true to its stereotype. Its ranks were diverse, filled with both reprobate men and men of good character and kindness.
Likewise, slavery was not always the demoralizing life of misery we think of in these times. People came into slavery for various reasons. Crimes against persons or the state could bring a person into slavery as a judgment. Sheer poverty made people prey to traders who could overtake them and make money selling them to buyers of slave labor. Captives of war were automatically part of the slave market.
But many people who were slaves were in fact grateful that they were under the provision and protection of a master because they had no resources to live otherwise. Much depended on the beneficence and kindness of masters, and we have ample evidence that such people existed. Here, the centurion’s slave is loved by his master. The slave was thought of more as a member of the household staff than a slave.
The character of the centurion is not something he himself uses as a bargaining chip with Jesus. It is rather the Jews themselves who argue his case to Jesus. In fact, we learn that the centurion did not petition Jesus in person at all, but sent friends.
As Jesus starts His way to the man’s home, the centurion learns that Jesus is coming and sends friends to speak for him.
Luke 7:6-8
6 "Lord, do not trouble Yourself further, for I am not worthy for You to come under my roof;
These are the words of the centurion in the testimony of his friends on his behalf. Three things are happening in the centurion’s statements to Jesus:
“for I am not worthy”
The centurion is a man of position in the military. He is similar to a captain. The next rank above him is tribune. He serves in the most powerful army on earth. For him to say he is unworthy is a major expression of humility. This is key to opening the blessed grace of God toward him.
7 “ . . just say the word”
He is also a man who understands faith in the supernatural and he recognizes power from God. He understands this so well that he knows Jesus need not come to his home to do His good work. He believes that Jesus can heal by word alone.
8 “For I also am a man placed under authority”
He understands the principle of authority, that authority is key to the exercise of power. This man serves in a powerful army, yet that power is possible only because its resources are all under authority. He gets things done because those under him obey his authority. He sees Jesus as one who has command over the supernatural. Just as he can say, “do this” and it is done, he knows that Jesus can do the same.
But notice how he says this. He doesn’t merely say, “I’m a man who gives orders and they are done.” He says, “I am a man under authority.” His ability to give orders is based on he himself being under someone else’s authority in which he is similarly obedient.
What he is recognizing is that life does not work with everyone doing whatever they wish, guided by their own independent authority. It is designed to work with all men being under some form of control and discipline. We begin with our parents. Outside our home we come under the authority of our teachers. We leave home only to come under the authority of our boss and the authorities that govern society. If we become an executive, we have someone higher up over us. When we become the head of the company, we are under the authority of the stockholders.
It is the way life is and it works. All of these things are key to the man getting the desire of his heart from Jesus.
Luke 7:9-13
9 Now when Jesus heard this, He marveled at him,
He marvels because He has not seen such faith anywhere in Israel. It is a faith that incorporates humility - not a strong suit for the Jews. The faith to heal by word – often thought by them to need physical presence, signs, and authority – was by no means esteemed by their local rulers, the Herodians, much less by the Romans.
"I say to you that many will come from east and west, . .
Jesus then uses this instance of faith to upbraid Israel for having the opposite example. He pictures the great supper in heaven where those present will dine with the key saints of Israel’s foundation, Abraham, Isaac and Jacob, who’s name was changed to Israel.
There will be those who come to dine but they will be cast out. They are described as the ”sons of the kingdom.” This is odd because we have the idea that only believers are the sons of the kingdom. And our idea of salvation and heavenly reward entertains no idea that those subject to being cast out could even approach the supper.
This is an allegorical picture, not a picture of the reality of things as they will be. It is used to generally describe the expectations of Jews in the heavenly estate – they expect to sup with the greats of their past. But some will be allowed and some will be cast out These are those of the physical lineage of Abraham – Abraham’s seed – who will not be citizens of the kingdom. Paul says not all who are the seed of Abraham are of the faith of Abraham, (Galatians 3:7) John the Baptist upbraided the Pharisees by exhorting them to do the works of repentance if they wished to claim descent from Abraham. (Luke 3:8)
So those who are thrown into outer darkness where there will be gnashing of teeth are those of Israel who claim righteousness and the expectation of dining with the saints, but have not the faith exemplified by this Gentile centurion - 13 And the servant was healed that very moment. . . 10 When those who had been sent returned to the house, they found the slave in good health. (Matthew 8:13, Luke 7:10)
We can understand how Jesus came to be hated.