Lange Commentary - Luke 7:1 - 7:10

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Lange Commentary - Luke 7:1 - 7:10


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This Chapter Verse Commentaries:

3. The First Return to Capernaum. The First-fruits of the Believing Gentiles (Luk_7:1-10)

(Parallel: Mat_8:5-13.)

1Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.2And a certain centurion’s servant, who was dear unto him, was sick, and ready to die.3And when he heard of Jesus, he sent unto him the [om., the] elders of the Jews,beseeching him that he would come and heal his servant. 4And when they came to Jesus, they besought him instantly [urgently], saying, That he was worthy for5whom he should do this [to have this done for him]: For [said they] he loveth our nation,and he hath built us a synagogue [and our synagogue he himself built]. 6Then 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 worthythat thou shouldest enter under my roof: 7Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed [let my servant be healed, V. O.].8For 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. “9When 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 [not even in Israel have I found so great a faith].10And they that were sent, returning to the house, found the servant whole [well] that had been sick.

EXEGETICAL AND CRITICAL

Luk_7:1. He entered into Capernaum.—Comp. Mat_8:1-13, and Lange on the passage. The healing of the Leper, which Matthew places immediately before the recovery of the sick servant, had, according to the more exact account (Luk_5:12-16), preceded the Sermon on the Mount.

Luk_7:2. Servant.—That we are here not to understand the son, but the servant ( ðáῖò here= äïῦëïò , òֶáֶã , Act_3:26), appears not only from the statement of Luke, that this sick person was very dear to the centurion, which in the other case would have been superfluous, but also from that of Matthew that he was sick in the house of the centurion, which certainly would have needed no mention if it had been his son. The cause why he so highly valued particularly this servant, apparently his only one, see Luk_7:8 b.—[To refer the centurion’s concern to the mere fear of losing a valuable servant, appears an exceedingly frigid interpretation of the phrase “was dear unto him.”—C. C. S.]

Luk_7:3. ÐñåóâõôÝñïõò .—Not necessarily ἀñ÷éóõíÜãùãïé (Act_13:15), but elders of the people in the ordinary sense of the word. It need not surprise us to see such ðñåóâýôåñïé ôïῦ ëáïῦ come to the Saviour with an entreaty for help; for why should all adherents of the sacerdotal party at that period have been alike hostile to the Saviour? Even if they did not themselves share his expectation and his faith, yet they must have been afraid of turning their friend and protector, by the refusal of his request, into an enemy, since he, moreover,—as Jewish selfishness would easily calculate—if his servant should recover, would not feel himself indebted alone to Jesus, but also under personal obligation to them. They, therefore, bring his request to Jesus, adding commendation and urgent entreaty thereto, assuring Him: “He is worthy that thou shouldest do this for him.” And the Saviour, who had refused the weakly believing âáóéëéêüò at Capernaum (Joh_4:46-54) to make him a visit, refuses this not to the afflicted centurion, and counts him worthy of this honor, not because he had built the synagogue, but because he had shown the heroic courage of faith.

Luk_7:5. And our synagogue he himself built.—There are several examples on record of individuals who had founded Jewish synagogues, see Lightfoot ad loc. Even the founding of one by a heathen suggests no difficulty, since the sanctity of the place did not depend upon the founder, but on the religious consecration. So did Herod also renew the temple. Moreover this centurion was, in all probability, a proselyte of the gate, like Cornelius (Acts 10) and so many others besides.

Luk_7:6. Sent friends.—This second sending is related by Luke alone, whose account supplements that of Matthew, without being in conflict with it. Now, when once the centurion believes that Jesus is on his way to his dwelling, he holds himself bound not only to await the Lord, but also to go to meet Him ( ðñüò óå ἐëèåῖí , Luk_7:7), and it is just this that makes him diffident. Yet now he sends in his place—a very delicate and thoroughly natural touch—no intercessors, for these he needed no longer, but intimate friends of his family, who can in some measure take his place in greeting the highly honored Guest. It is much more probable that the Saviour addressed to the friends of the centurion the praise bestowed upon his great faith, which Matthew and Luke give account of, than that He should have uttered it to his face. Even though he did address himself by others to Jesus, Matthew could very well declare of the centurion, that he came to Jesus and entreated Him, according to the well-known rule: Quod quis per alium facit, ipse fecisse putatur, in the same manner in which it is said of Noah and of Solomon: “He built the Ark, or the Temple.”

Luk_7:7. Say in a word.—Even his affliction about his sick servant redounds to the honor of the heathen centurion, since commonly slaves were hardly treated by the Romans as persons, but rather as things. Still more to his honor is his humility, and most of all his vigorous faith, even though this was not free from heathen superstition. Without doubt he has already heard about Jesus, and represented the matter thus to himself, that the good Genii of health appeared, the evil fled before Jesus like troops at the will of the general. How mighty to him must the help of such a ruler of spirits have appeared. He asks nothing more than the word of command, before which the paralysis shall give way. From the power of his own words he concludes as to the might of the words of Jesus. As to the rest, that this centurion was no other than Chuza, Herod’s steward (Luk_8:3), is a supposition (Sepp) that is entirely without proof.

Luk_7:10. The servant well that had been sick.—There is just as little reason (Lachm., Tischend.) to expunge the phrase ôὸí ἀóèåíïῦíôá , as (Paulus, a. o.) to understand ὑãéáßíïíôá only in the sense of recovering. Much better Bengel: “Non modo sanum, sed sanitate utentem.”—According to Matthew as well as Luke, therefore, the healing took place at a distance, as in Joh_4:46-54. This is, however, no good reason for considering these two accounts as different relations of the same miracle. “The distinct character of the Synoptical narrative, the humble power of faith of the stranger in Israel and its deep impression upon Christ, this anti-Judaistic feature, pregnant of the future, if it was once extant in the tradition of the church, could not possibly have been so obliterated by the fourth Evangelist, considering his own character, and have been perverted almost into the opposite” (Hase).—How much attraction, moreover, this miracle must have had for Luke, not only as physician, but also as Paulinist, needs no suggestion. The prophetic declaration of the bringing in of the Gentiles, which the Saviour, according to Mat_8:11-12, uttered on this occasion, Luke gives in another connection, Luk_13:28-29.

DOCTRINAL AND ETHICAL

1. For the first time we find here in the Gospel of Luke witnesses of a miracle at a distance. An example of something of the kind we find in the life of Elisha (2 Kings 5), without, however, discovering a warrant in this agreement for finding here a mythical or legendary narrative in the gospels (Strauss), or for supposing the basis of both narratives to be a parable (Weisse). The point of attachment for the miraculous activity of the Saviour was undoubtedly given in the faith of the centurion and in the sympathy of his friends: “An invisible highway, we may say, for the victorious and saving eagles of the great Imperator.” Lange, Life of Christ, ii. p. 648. But the last ground of all must, however, be sought in the entirely unique personality of the Saviour. If He was really the one whom He affirmed Himself to be, distance in space could not then hinder His holy will, united with that of the Father, from working where He held it needful. What was possible to the prophet with the heathen Naaman certainly could not be impossible to the Son with the heathen centurion. By this very fact He exhibits to us the image of the working of the Father (Joh_5:17; Joh_14:9), which is impeded as little by time as by space. At the same time, we behold here as in a mirror, how He in heaven, exalted above all limits of the material world, can work directly even to the extreme limits of the earth. Much that is beautiful and striking respecting this and other miracles of the Saviour is found in the Notes on the Miracles of our Lord, by Archbishop Trench.

2. Only twice do we read in the Gospel that the Saviour marvelled; He who at other times exercised the nil mirari in Divine perfection; once at the unbelief of His fellow citizens at Nazareth (Mar_6:6), once at the faith of this heathen. And at this His wondering, we need not wonder; it is a proof the more for His true humanity. The whole history of the world may be called a continuous history of faith and unbelief, and by these two is the infallible judgment of the Lord respecting men and sinners determined. The praise which He bestows on this heathen is the more remarkable, because it evidently shows that the Saviour can praise and crown a great faith even where it is yet mingled with erroneous conceptions of the understanding.

3. A strong apologetical value lies in the impression which the report of the miraculous power of the Saviour had made upon a heathen, and in the expectation that a word at a distance would be sufficient to fulfil his wish. Respecting the Christ of the negative criticism, we understand just as little how He could give occasion to such a report as how He could excite so bold a hope in the heart of a heathen.

4. This whole history is a striking proof of the indispensable necessity of faith as a conditio sine qua non, as well of desiring anything of the Lord as also of receiving much from Him. At the same time the character of true humility, in opposition to the counterfeit, is here made evident. False humility suffers itself to be kept back from coming to Jesus by the sense of personal unworthiness; true humility confesses: “I count myself not worthy,” but—comes. Very beautifully Augustine says: “Dicendo se indignum prœstitit dignum, non in cujus parietes, sed in cujus cor Christus intraret.”

5. While the Saviour concedes to the heathen centurion such a benefit, He is not unfaithful to His own principle. (Mat_15:24) More than by his building of the synagogue and the intercession of the elders for him was this centurion by his faith received into the Israel according to the Spirit, and made partaker of the ðåñéôïìὴ ôῆò êáñäßáò (Rom_2:29), which is the real requirement in the kingdom of God.

6. The manifestation of faith in a heathen in contrast with the unbelief of the Jews has a strong symbolic side; comp. Mat_8:11-12; Joh_1:11-13.—For a doctrine of prayer also the intercession of the elders and friends has a great significance, as a striking argument for the necessity and blessing of this service of love. Comp. Jam_5:16. “These elders, although they were not without faith, had nevertheless less faith than he who sent them (Luk_7:9). Yet do they entreat not in vain for him. Thus can often less favored ones profit others that are farther advanced more than they do themselves. Even so also the friends” (Luk_7:6). (Gerlach.)

HOMILETICAL AND PRACTICAL

The first heathen who experiences the miraculous power of the Saviour.—Great faith: 1. Courageous in entreaty; 2. humble in approach; 3. joyful in receiving the benefit of the Lord.—The entreaty of the Jews for a heathen considered from its singular, touching, and successful side.—No greater love for Israel than the care for its highest interests.—Jesus ready to go wherever need and faith call Him. Urgent intercession the best service of friendship.—Prayer and faith most intimately connected together: 1. How true humility leads to faith; 2. how true faith never forgets humility.—Christ the true Ruler over sin and sickness.—Heathen precede the Jews into the kingdom of heaven.—There is more faith on earth than we know of.—Great faith, by Jesus 1 Remarked; 2. praised; 3. crowned; 4. held up for imitation.—The centurion of Capernaum before a threefold forum: 1. The judgment of man, Luk_7:4 (a): “He is worthy,” &c.; 2. the judgment of conscience, Luk_7:6 : “I am not worthy,” &c.; 3. the judgment of the Saviour, Luk_7:9 : “Such faith,” &c.—The great faith of the master of the house a blessing for all his household.—How distress drives to Jesus and how Jesus comes to the distressed.—Great faith a singularity: 1. This is not otherwise, 2. this cannot be otherwise, 3. this will not be otherwise.—The good which we remark in others, we ought to praise with cordiality.—Time and space no barriers to the helpful love of the Lord.—In order to be highly praised by the Lord, one must be humbled most deeply before Him.—A School of Love: 1. Of a heathen towards Jews; 2. of Jews towards a heathen; 3. of the Saviour towards both together; a, in the deed, b, in the word of His love.

Starke:—God is no respecter of persons. Act_10:34-35.—Nova Bibl. Tub.:—Christian governors ought duly to acknowledge the faithfulness and obedience of their subjects, take their necessities upon them, not leave them in their spiritual and bodily distress.—For their benefits men willingly entreat God and men.—Outward works are by men, on account of their own profit, most praised, but Jesus looks at the heart, and praises faith.—Hedinger:—Become nothing, that thou mayst be something in Christ, 1Co_15:9-10; 1Pe_5:5—“Who has, to him shall be given, that he may have abundance.” The true grace of God is ever in growth and increase.—To the hero in war a heroic faith is well beseeming.—God has, even in the military profession, without doubt, His own.—Our best way to become worthy of the grace of Christ, is to count ourselves unworthy of it.—Majus:—The better a man knows God and himself, the humbler will he be.—Canstein:—Weak faith God does not despise, but a stronger faith nevertheless is more acceptable to Him.

Lisco:—Strong faith, 1. As to its nature; 2. as to its reward.—Coming to Jesus: 1. From what it springs: a. from believing confidence, b. from love to the brethren; 2. how manifested: a. with hearty humility, b. with unreserved confidence; 3. how rich in blessings it is: a. it procures us the applause of Jesus, b. it is salutary for others.—Palmer:—What is the faith which is well pleasing to the Lord, but which He does not find in Israel? 1. It is faith which springs from humility; 2. which is joined with love; 3. which aims after what is highest, and strives to appropriate it.—An entirely original application of Luk_7:8 in Cassianus Collat. Luk_7:5 : One must even so bring his thoughts under military command, summon the good, to the evil at once give their discharge.—Fuchs:—Concerning Christian faith: 1. Its source; 2. its expression; 3. its blessing.—Ranke:—Blessed he who seeks help of Christ, 1. For His love there is no man too mean; 2. for His power there is no wretchedness too great; 3. the condition of His help is for no one too hard.—Thym.—The sick servant at Capernaum: 1. The lord of the servant, 2. the sick man, 3. the Physician.—Bengel:—Faith: 1. Kind and test; 2. profit and praise.

Footnotes:

Luk_7:7.—Tischendorf, after B., L., êáὶ ἰáèÞôù , instead of the Rec. êáὶ ἰáèÞóåôáé . The former appears more agreeable to the humble tone of the suppliant. [And the latter more expressive of his strong faith. This is supported by the other MSS. and by Cod. Sin.—C. C. S.]