Exegetical and Hermeneutical Commentary of Luke 7:2
And a certain centurion’s servant, who was dear unto him, was sick, and ready to die.
2. a certain centurion ’ s servant ] Literally, “slave” The word used by St Matthew (pais) might mean son, but is clearly also used for servant (like the Latin puer). A centurion is a captain; under him is a sergeant ( dekadarch), and above him a colonel (c hiliarch), and general (hegemon). Jos. B. J. v. 12, 2. All the centurions in the N.T. are favourably mentioned (Luk 23:47; Act 27:43).
dear ] Rather, precious. The love of the captain for his servant was a good example for the Jews themselves, who in the Talmud forbade mourning for slaves.
sick ] St Matthew says, “stricken with paralysis, and in terrible pain” (Luk 8:6). St Luke, as a physician, may have omitted this specification because the description applies rather to tetanus than to the strict use of “ paralysis.”
ready to die ] Rather, was on the point of death.
Fuente: The Cambridge Bible for Schools and Colleges
Who was dear unto him – That is, he was valuable, trusty, and honored.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. A certain centurion’s servant] See this miracle explained on Mt 8:5-13.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And a certain centurion’s servant,…. The same that Matthew makes mention of, Mt 8:5,
[See comments on Mt 8:5].
[See comments on Mt 8:6].
who was dear unto him; to the centurion, being an honest, upright, faithful, and obliging servant; as Tabi was to Rabban Gamaliel, of whom his master said l,
“Tabi my servant, is not as other servants, , “he is upright”.”
was sick: of a palsy; see Mt 8:6,
and ready to die; in all appearance his case was desperate, and there was no help for him by any human means, which makes the following cure, the more remarkable.
l T. Bab. Beracot, fol. 16. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Centurion’s servant (H ). Slave of a certain centurion (Latin word , commander of a century or hundred). Mark 15:39; Mark 15:44 has the Latin word in Greek letters, . The centurion commanded a company which varied from fifty to a hundred. Each cohort had six centuries. Each legion had ten cohorts or bands (Ac 10:1). The centurions mentioned in the N.T. all seem to be fine men as Polybius states that the best men in the army had this position. See also Lu 23:47. The Greek has two forms of the word, both from , hundred, and , to rule, and they appear to be used interchangeably. So we have ; here, the form is –, and , the form is – in verse 6. The manuscripts differ about it in almost every instance. The – form is accepted by Westcott and Hort only in the nominative save the genitive singular here in Lu 7:2 and the accusative singular in Ac 22:25. See like variation between them in Matt 8:5; Matt 8:8 (–) and Mt 8:13 (). So also – (Ac 22:25) and – (Ac 22:26).
Dear to him ( ). Held in honour, prized, precious, dear (Luke 14:8; 1Pet 2:4; Phil 2:29), common Greek word. Even though a slave he was dear to him.
Was sick ( ). Having it bad. Common idiom. See already Matt 4:24; Matt 8:16; Mark 2:17; Luke 5:31, etc. Mt 8:6 notes that the slave was a paralytic.
And at the point of death ( ). Imperfect active of (note double augment ) which is used either with the present infinitive as here, the aorist (Re 3:16), or even the future because of the future idea in (Acts 11:28; Acts 24:15). He was about to die.
Fuente: Robertson’s Word Pictures in the New Testament
Centurion [] . From ekaton, a hundred, and arcw, to command. Commander of a hundred men. Mark uses kenturiwn, 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 of a hundred or not. In military language it meant a division of troops, a company, not necessarily of a hundred, the caption of which was called centurio. The numbers of a century varied from about fifty to a hundred. The Roman legion consisted of ten cohorts or speirai, bands, as “the Italian band,” of which Cornelius was a centurion (Act 10:1). The commanders of these cohorts were called chiliarchs, or chief captains (Joh 18:12, Rev.). Each cohort contained six 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 known by letters on the crest of his helmet. Dean Howson (” Companions of St. Paul “) remarks on the favorable impression left upon the mind by the officers of the Roman army mentioned in the New Testament, and cites, besides the centurion in this passage, the one at the cross, and Julius, who escorted Paul to Rome. See, further, on Act 10:1.
Servant [] . A bond – servant. Matthew has paiv, a servant, which occurs also at ver. 7.
Dear [] . Lit., held in honor or value. It does not necessarily imply an affectionate relation between the master and the servant, though such may well have existed. It may mean only that he was a valuable servant. See on 1Pe 2:4. In this case Luke omits the mention of the disease, which is given by Matthew.
Beseeching [] . Too strong. Better asking, as Rev. The word to beseech [] occurs in the next verse. See on Mt 14:23.
Heal [] . Better as Rev., save. See on ch. Luk 6:19.
Fuente: Vincent’s Word Studies in the New Testament
1) “And a certain centurion’s servant,” (hekatontarchou de tinos doulos) “Now there was a certain (special) centurion’s servant,” one of a special kind, though they were always commended as men of upstanding character, Mat 8:5.
2) “Who was dear unto him,” (hos en auto entimos) “Who was endeared to him,” he was a Roman commander of 100 men, who was in much esteem with Jesus. The centurion was affectionately compassionate toward his slave, a thing not uncommon among the Romans, between master and slave.
3) “Was sick and ready to die.” (kakos echon emellen teleutan) “That had become and was ill and about to die,” with a critical paralysis or palsied condition; Mat 8:6 described the ill servant of the centurion as “grievously vexed,” apparently with contracting muscular and nerve seizures, at the point of death. Yet he was an highly valued servant to the centurion, loved by the centurion, as if he were his own son.
Fuente: Garner-Howes Baptist Commentary
(2) A certain centurions servant.See Notes on Mat. 8:5-13.
Was dear unto him.Literally, was precious, the dearness of value, but not necessarily of affection. St. Luke is here, contrary to what we might have expected, less precise than St. Matthew, who states that the slave was sick of the palsy. Had the physician been unable to satisfy himself from what he heard as to the nature of the disease? The details that follow show that he had made inquiries, and was able to supply some details which St. Matthew had not given.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Servant Luke says doulos, servant; but Matthew has it pais, boy. There are three words in the Greek language expressive of the condition of rendering service to a superior or employer, namely, or , misthios or misthotos, a hired person; , andrapodon, a slave owned by a proprietor; and , doulos, a servant, generically including either of the former two, designating any person performing a subordinate service for any reason whatever; as for hire, for love, from civil office, from religious duty, or from ownership.
The first of these three words occurs in Luke 15:l7-19; Mar 1:20; Joh 10:12-13. The second never occurs in the New Testament. But its derivative, , andrapodistes, is used in 1Ti 1:10, and signifies an enslaver, whether by stealing a man or capturing him in war, or any other means. In all other cases in the New Testament where the English word servant occurs, the Greek word is doulos.
The word boy here denotes the same relation as when an English speaker would call his waiter by the terms my boy or my man. The precise nature of the servitude must be learned from other circumstances than the term used. Very probably the boy in the present case was a slave. If so, he was held in absolute Roman slavery, his life being at the perfect disposal of his master. Of course the law of Christ allowed him to exercise no such right. Whether Christ uttered the word or not, (and we do not know that he did not,) the moment the centurion became a Christian he held his boy as a brother, (Phm 1:16,) entitled to all the rights conferred by the golden rule.
Under the Mosaic law all persons were set free by the jubilee every fiftieth year; so that permanent slavery proper had no legal existence, and even involuntary servitude had a precarious footing. Those who wonder why Jesus did not prohibit slavery, must show some reason for supposing that a Jewish slavery existed at all in Palestine. The reverse was probably the fact.
Sick Of a paralysis. This is not contradicted by the fact that he is said to have been grievously tormented; for paralysis or palsy, with the contraction of the joints, is accompanied with severe pain. United with tetanus, as it sometimes is in eastern countries, extreme suffering and rapid dissolution are often the result.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And a certain centurion’s servant, who was dear to him, was sick and at the point of death.’
In or near Capernaum lived a Centurion and his household, and a servant whom he loved dearly was sick, and indeed at the point of death. By the fact that he was concerned about it we see both the centurion’s compassion and his concern for his servants. The centurion was probably a Roman soldier assigned to the service of Herod Antipas as there were no official Roman forces in Galilee at that time. Or he may have been a foreign soldier in Herod’s army. But his obvious wealth would suggest that he held an important position.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 7:2. A certain centurion’s servant, In the notes on St. Matthew, we have spoken largely concerning this miracle, and have given, on Luk 7:13 of the eighth chapter, the arguments of there who think that the historians relate different transactions; at the same time harmonizing the accounts, and endeavouring to shew, according to our own private opinion, that they are one and the same. See on Mat 8:5. In confirmation of this opinion, the following passage from Dr. Heylin is subjoined, nearly in his own words: “The narrative which St. Luke gives of the centurion’s behaviour is larger and more distinct than that given in St. Matthew; and therefore we will put them both together, only premising, that as it is not unusual in all languages, so in the Hebrew particularly it is very usual, to ascribe to the person himself what has been spoken or done by his order. (See Mat 11:2-3.) And accordingly, St. Matthew relates as said by the centurion himself, what was really spoken by those whom he had deputed to address our Lord on his behalf; which sufficientlyaccounts for the seeming difference which is found in the evangelists. The centurion was brought up under the heathen dispensation, but had attained to the knowledge of the one God; and, finding that fundamental truth so well established in the Jewish religion, had conceived a great affection to the Jewish nation, and done them all the good offices which lay in his power. His improvement also of the light given him under his inferior dispensation, had prepared him for the reception of the Gospel; and his knowledge of God in a general way, led him, through grace, by a just transition, to the acknowledgment of Christ as the God of nature; for whom therefore he had so aweful a veneration, that when he was to apply to him for the cure of his servant, he had recourse to the intercession of the elders of the Jewish church, who, at his request, came to Jesus, to entreat him that he would come and cure the sick servant, in consideration of his master who had sent them, and to whom they acknowledged great obligations. (Luk 7:4.) Jesus went along with them, as they desired; but while he was yet on the way, and not far from the house, the centurion, who had refrained from addressing Jesus in person, out of a humble sense of his own unworthiness, (and perhaps too from having observed how the more religious among the Jews made a scruple of conversing with the heathen, such as himself still was, to outward appearance;) when he heard that Christ was actually coming to his house, reflected with himself, upon more enlarged views of faith, that the intended visit was a needless condescension in our Lord, and therefore sent some of his friends to prevent it by the following message in his name, Luk 7:6, &c. ‘Lord, do not give thyself farther trouble, for I am not a fit person that thou shouldst come under my roof; and that indeed was the reason why I judged myself unworthy to come to thee myself. Do thou but speak the word only, and my servant will be cured. For although I am under the authority of others, yet, as I have soldiers under me, I say to one, Go, and he goeth; to another, Come, and he cometh; and to my servant, Do this, and he doeth it.’ As if he should have said, ‘I am but a subaltern, and have only a delegated and subordinate power; yet what I bid be done, is immediately executed: thou then, who art Lord of nature, what canst not thou do by thy bare command?’When Jesus heard this, he wondered, (Luk 7:9,) and turning about, he said to the people that followed him, ‘I profess that I have not found so great a faith even among the Jews themselves.'” See Heylin, and on Mat 8:10.
Fuente: Commentary on the Holy Bible by Thomas Coke
2 And a certain centurion’s servant, who was dear unto him, was sick, and ready to die.
Ver. 2. And a certain centurion’s servant ] Piscator thinks that this history is not the same with thatMat 8:5Mat 8:5 . His reasons may be read in his Scholia on that place.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Luk 7:2 . , who was dear to him; though a slave, indicating that he was a humane master. Lk. has also in view, according to his wont, to enhance the value of the benefit conferred: the life of a valued servant saved.
Fuente: The Expositors Greek Testament by Robertson
a certain centurion: viz. the same that the Lord had blessed before (Mat 8:5-13); i.e. before the calling of the twelve, Mat 10:1, &c. This second healing of the centurion’s bondman took place after the calling of the twelve (Luk 6:13-16). Note the different words and incidents. servant = bondman. Greek. doulos, not “pais” as in Mat 8:6 (App-108.) and in Luk 7:7 here, for the “pais” might be a “doulos”, while the “doulos” need not be a ‘ pais”. “Pais” relates to origin, “doulos” to condition, when used of the same person. dear = esteemed, or honoured. Not said of the “pais”, and more suitable to “doulos”.
Fuente: Companion Bible Notes, Appendices and Graphics
Luk 7:2. , dear) even on account of his obedience [as well as for other reasons]: Luk 7:8.
Fuente: Gnomon of the New Testament
centurion’s: Luk 23:47, Mat 27:54, Act 10:1, Act 22:26, Act 23:17, Act 27:1, Act 27:3, Act 27:43
who: Gen 24:2-14, Gen 24:27, Gen 24:35-49, Gen 35:8, Gen 39:4-6, 2Ki 5:2, 2Ki 5:3, Job 31:5, Pro 29:21, Act 10:7, Col 3:22-25, Col 4:1
was sick: Luk 8:42, Joh 4:46, Joh 4:47, Joh 11:2, Joh 11:3
Reciprocal: 1Ki 14:3 – he shall tell Mat 8:5 – a centurion Mat 9:18 – My daughter Mar 3:10 – as many Mar 5:23 – besought Luk 10:15 – Capernaum 1Th 2:8 – dear
Fuente: The Treasury of Scripture Knowledge
2
A centurion was a man having charge of a hundred soldiers.
Fuente: Combined Bible Commentary
And a certain centurion’s servant, who was dear unto him, was sick, and ready to die.
[Who was dear unto him.] So was Tabi to his master Rabban Gamaliel: of whom we meet with several things up and down, particularly that in Beracoth; folio 16. 2: “When his servant Tabi was dead, he received consolations for him. His disciples say unto him, ‘Master, thou hast taught us that they do not use to receive consolations for their servants.’ He answered them saying, ‘My servant Tabi was not as other servants, he was most upright.'”
Fuente: Lightfoot Commentary Gospels
Luk 7:2. Who was highly valued by him as his only and faithful servant. It is further suggested that he was held in honor, the object of his masters attachment, as was frequently the case in these days, between master and slave. The sickness was palsy (Matthew).
Fuente: A Popular Commentary on the New Testament
These verses are unique to Luke’s account. They give detail about the character of the centurion. He had a personal concern for his slave whom he honored and respected (Gr. entimos), which was unusual and commendable. This affectionate regard is also clear in his use of the Greek word pais to describe the servant (Luk 7:7). This word elsewhere sometimes describes a son (Joh 4:51). The centurion also enjoyed the respect of the Jews in Capernaum so much that he felt free to ask some of the local Jewish leaders to approach Jesus for him (cf. 1Ti 3:7). Normally the Jews did not like the Roman soldiers who occupied their towns. The slave was evidently too sick to bring to Jesus. Luke described him as about to die. Matthew described him as paralyzed and in great pain (Mat 8:6).