Exegetical and Hermeneutical Commentary of Luke 7:8
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.]
8. For I also ] This assigns the reason why he made the request. He was but a subordinate himself, “under authority” of his Chiliarch and other officers, and yet he had soldiers under him as well as a servant, who at a word executed his orders. He inferred that Jesus, who had the power of healing at a distance, had at His command thousands of the “Heavenly Army” (Luk 2:13; Mat 26:53) who would
“at His bidding speed,
And post o’er land and ocean without rest.”
Fuente: The Cambridge Bible for Schools and Colleges
For I also am a man set under authority,…. Of the Roman senate; “or belonging to the emperor”, as the Arabic version renders it; and under the command of a tribune, as a centurion was: so that this is not an amplification, but a diminution of his office; and his sense is, that even he who was but an inferior officer, yet had such power as after related:
having under me soldiers; an hundred, or more:
and I say unto one, go, and he goeth, and to another, come, and he cometh, and to my servant, do this, and he doth it; as this his servant used to do, and whom he may intend, who now lay sick, and therefore was dear unto him. His meaning is, that Christ could as easily command, and call off a distemper, add it would obey him, as he could command obedience from his soldiers and servant, and have it, and more so.
Fuente: John Gill’s Exposition of the Entire Bible
“Set” (). Genuine here, though doubtful in Mt 8:9 where see discussion of this vivid and characteristic speech of the centurion.
Fuente: Robertson’s Word Pictures in the New Testament
Also. See on Mt 8:9.
Set under authority [ ] . It is not easy to render the exact force of these words. The sense of the present participle with the verb eijmi, I am, is very subtle. The words set under are commonly understood to mean placed in a subordinate position; but this would be more accurately expressed by the perfect participle, tetagmenov. The present participle indicates something operating daily, and the centurion is describing not his appointed position so much as his daily course of life. The word set originally means arranged, drawn up in order; so that the words might be paraphrased thus : “I am a man whose daily course of life and duty is appointed and arranged by superior authority.” The centurion speaks in a figure which is well explained by Alford : “I know how to obey, being myself under authority; and I know how others obey, having soldiers under me. If then I, in my subordinate station of command, am obeyed, how much more thou, who art over all, and whom diseases serve as their Master.” Just what estimate of Jesus these words imply we cannot say. It seems evident, at least, that the centurion regarded him as more than man. If that be so, it is a question whether the word man [] may not imply more than is commonly assigned to it. Taking the Greek words in their order they may read, ” For I also, a man (as compared with thee), am set under authority, having soldiers under myself. See on Mt 8:9.
Fuente: Vincent’s Word Studies in the New Testament
1) “For I also am a man under authority,” (kai gar ego anthropos eimi eksousian passomenos) “For I am also a man who has been sent under administrative authority,” to, act on certain matters based solely on my will and judgment, just as Jesus did, Mar 1:27; Luk 9:1.
2) “Having under me soldiers,” (echon hup’ emauton strateitas) “Having under myself, (my responsibility) thus knowing the rules of obedience, soldiers,” an hundred Roman soldiers, at my command to do my bidding. He recognized that Jesus, as the Son of God, had authority, Joh 3:35.
3) “And I say unto one, Go and he goeth;” (kai lego touto poreutheti kai poeruetai)” And I tell this one, Go; and he goes,” as a well disciplined, respectful soldier. In essence the centurion was saying, I know that you have, hold, or possess powers over all diseases and derangements.
4) “And to another, Come, and he cometh;” (kai allon erchou kai erchetai) “And to another, come, and he comes,” at my word or command, and I know that diseases will do just what you order them to do, as men also should, Joh 2:5.
5) “And to my servant, Do this, and he doeth it.” (kai to doulo mou poieson touto kai poiei) “And to my slave-servant Do this, and he does it,” to the one specifically ordered to care for my physical needs, and he does it, as an obedient slave; Like Nicodemus he was already convinced that Jesus was from God, even though he was a Gentile, of another race, making a big request, Joh 3:2.
Fuente: Garner-Howes Baptist Commentary
8. Set under authority Under the Roman senate or emperor as a soldier; under a tribune as a centurion. And, therefore, both by receiving and giving absolute order, I know what absolute command is. How perfectly precise a thought of our Lord’s power the centurion had, is not clear. We promptly reject Lange’s notion, that he had a pagan imagination of trooping “genii,”
flitting forth at Jesus’s word. The builder of a synagogue, doubtless, knew enough of the synagogue teaching to realize that the beings of mythology were excluded from the Mosaic system. It certainly could not be unknown to a man of such faith, and so prominent in Capernaum, that Jesus claimed to work miracles as prophet of Jehovah, and son of the only true God. So pagan a faith as Lange concedes him would hardly have drawn forth the Lord’s deep surprise and high eulogy.
Fuente: Whedon’s Commentary on the Old and New Testaments
8. My servant The singular does not indicate (as Lange) that he had but one servant. The one servant corresponds with the one and another of the soldiers, to whom order is individually given. For aught the text shows, he might have had as many servants as soldiers.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For I also am a man set under authority, having under myself soldiers. And I say to this one, “Go”, and he goes; and to another, “Come”, and he comes; and to my servant, “Do this”, and he does it.’
He assured Jesus that he had no doubt that He could do this because he knew that He was a man who enjoyed the authority of God. So just as he himself could give orders and be obeyed, because he was a man under the rule of the powerful Caesar, and could act in his name, so he knew that Jesus could do the same with disease because He was under the authority of the Creator, and could act in His name. The centurion clearly had a high view of Jesus.
Fuente: Commentary Series on the Bible by Peter Pett
8 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 .
Ver. 8. For I also ] See Trapp on “ Mat 8:9 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Luk 7:8 . : here follows the great word’ of the centurion reported by Lk. much as in Mt. But it seems a word more suitable to be spoken in propria persona than by deputy. It certainly loses much of its force by being given second hand. Lk. seems here to forget for the moment that the centurion is not supposed to be present. Schanz conjectures that he did come after all, and speak this word himself. On its import vide at Mat 8:9 : present, implying a constant state of subordination.
Comparing the two accounts of this incident, it may be noted that Lk.’s makes the action of the centurion consistent throughout, as inspired by diffident humility. In Mt. he has the courage to ask Jesus directly, yet he is too humble to let Jesus come to his house. In Lk. he uses intercessors, who show a geniality welcome to the irenic evangelist. Without suggesting intention, it may further be remarked that this story embodies the main features of the kindred incident of the Syrophenician woman, not reported by Lk. The excessive humility of the centurion = “we Gentile dogs ”. The intercession of the elders = that of the disciples. The friendliness of the elders is an admonition to Judaists = this is the attitude you ought to take up towards Gentiles. All the lessons of the “Syrophenician woman” are thus taught, while the one unwelcome feature of Christ’s refusal or unwillingness to help, which might seem to justify the Judaist, is eliminated. How far such considerations had an influence in moulding the tradition followed by Lk. it is impossible to say. Suffice it to point out that the narrative, as it stands, does double duty, and shows us:
1. Gentile humility and faith.
2. Jewish friendliness.
3. Christ’s prompt succour, and admiration of great faith.
Fuente: The Expositors Greek Testament by Robertson
I also am, &c. = I also, a man, am appointed under (or, obedient to) authority.
man. Greek. anthropos. App-123. set appointed.
me = myself.
Fuente: Companion Bible Notes, Appendices and Graphics
Luk 7:8. ) The present, with a reference to each particular order [being subject in each particular instance of authority exercised over me].
Fuente: Gnomon of the New Testament
under: Act 22:25, Act 22:26, Act 23:17, Act 23:23, Act 23:26, Act 24:23, Act 25:26
one: Gr. this man
and he goeth: Act 10:7, Act 10:8, Col 3:22, 1Ti 6:1, 1Ti 6:2
Reciprocal: Mat 8:9 – Go Act 13:48 – ordained Act 23:31 – as
Fuente: The Treasury of Scripture Knowledge
8
This reasoning was to show that his remarks were not in flattery. (See the comments at Mat 8:9.)