Church Fathers Commentary Luke 7:1-10

"After he had ended all his sayings in the ears of the people, he entered into Capernaum. And a certain centurion`s servant, who was dear unto him, was sick and at the point of death. And when he heard concerning Jesus, he sent unto him elders of the Jews, asking him that he would come and save his servant. And they, when they came to Jesus, besought him earnestly, saying, He is worthy that thou shouldest do this for him; for he loveth our nation, and himself built us our synagogue. And 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 come under my roof: wherefore neither thought I myself worthy to come unto thee: but say the word, and my servant shall be healed. For I also am a man set under authority, having under myself soldiers: and I say to this one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. And when Jesus heard these things, he marvelled at him, and turned and said unto the multitude 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." — Luke 7:1-10 (ASV)

Titus of Bostra: When He had strengthened His disciples with more perfect teaching, He went to Capernaum to work miracles there. As it is said, When he had ended all his sayings, he entered into Capernaum.

St. Augustine of Hippo: Here we must understand that He did not enter before He had finished these sayings, but it is not mentioned what space of time passed between the end of His discourse and His entry into Capernaum. For in that interval, the leper was cleansed, an account Matthew introduced in its proper place.

St. Ambrose of Milan: But having finished His teaching, He rightly instructs them to follow the example of His precepts, for immediately the servant of a Gentile centurion was presented to the Lord to be healed. Now the Evangelist, when he said that the servant was about to die, was not mistaken, because he would have died had he not been healed by Christ.

Eusebius of Caesarea: Although that centurion was strong in battle and a commander of Roman soldiers, his personal servant lay sick at his house. Considering the wonderful things the Savior had done in healing the sick, and judging that these miracles were performed by no human power, he sent to Him as to God, not looking to the visible instrument through which He interacted with people. As it follows, And when he heard of Jesus, he sent to him...

St. Augustine of Hippo: How then can it be true what Matthew relates, that a certain centurion came to him, seeing that he himself did not come? We can resolve this if we carefully consider that Matthew used a common figure of speech. For if someone's arrival is often described as happening through intermediaries, then their "coming" can certainly be understood in the same way.

Therefore, it was not without reason that Matthew, wishing to speak briefly, said that the centurion himself came to Christ rather than those by whom he sent his message. Since the centurion had gained access to our Lord through others, the more he believed, the nearer he came.

St. John Chrysostom: How is it that Matthew tells us the centurion said, I am not worthy that you should enter under my roof, while Luke says here that he begs Him to come? It seems to me that Luke is showing us the flattery of the Jews. We can imagine that when the centurion wanted to go himself, the Jews held him back, persuading him by saying, "We will go and bring him." This is why their request is full of flattery, for it follows, But when they came to Jesus, they begged him earnestly, saying that he was worthy.

They should have said, "He himself was willing to come and ask You, but we detained him, seeing the affliction and the man lying in the house." In this way, they would have highlighted the greatness of his faith. But, out of envy, they would not reveal the man's faith, so that the One to whom they prayed would not seem to be someone great. As for the point where Matthew represents the centurion as not being an Israelite, while Luke says, he has built us a synagogue, there is no contradiction, for he might not have been a Jew and yet still have built a synagogue.

The Venerable Bede: But in this they show that they were accustomed to use the words "church" and "synagogue" to mean not only the assembly of the faithful, but also the place where they assembled.

Eusebius of Caesarea: The elders of the Jews indeed asked for favors based on a small sum spent on the synagogue, but the Lord revealed Himself not for this reason, but for a higher one, wishing, in truth, to create faith in all people by His own power. As it follows, Then Jesus went with them.

St. Ambrose of Milan: He certainly did not do this because He was unable to heal from a distance, but so that He might set an example of His humility for them to imitate. He would not go to the nobleman's son, so that He would not appear to be showing deference to wealth. He went immediately here, so that He would not seem to have despised the humble position of a centurion’s servant.

But the centurion, setting aside his military pride, puts on humility, being both willing to believe and eager to show honor. As it follows, And when he was not far from the house, he sent friends to him, saying, "Do not trouble yourself, for I am not worthy that you should enter under my roof." He supposed that health was given to people by the power of God, not of man. The Jews argued for his worthiness, but he confessed himself unworthy not only of the benefit but even of receiving the Lord into his home.

St. John Chrysostom: For as soon as he was free from the meddling of the Jews, he then sent a message, saying, "Do not think I failed to come to You out of carelessness; rather, I considered myself unworthy to receive You in my house."

St. Ambrose of Milan: But Luke well says that friends were sent by the centurion to meet our Lord, so that by coming himself he would not seem to both trouble our Lord and demand a repayment for his good deeds. Hence it follows, Therefore I did not even think myself worthy to come to you. But say the word, and my servant will be healed.

St. John Chrysostom: Here observe that the centurion held a right opinion concerning the Lord; he did not say, "pray," but "command." And, fearing that Christ might refuse out of humility, he adds, For I also am a man set under authority...

The Venerable Bede: He says that although he is a man under the authority of a tribune or governor, he still has command over his subordinates. This implies that Christ, who is God, is much more able to accomplish whatever He wishes, not only by His physical presence but also through the service of His angels. For the weakness of the flesh and the hostile powers were to be overcome by both the word of the Lord and the ministry of angels. And to my servant, "Do this," and he does it.

St. John Chrysostom: We must note here that this word, Fac [Latin for "Do it"], signifies a command given to a servant. So when God wished to create man, He did not say to the Only-Begotten, "Make man," but, Let us make man, so that the unified phrasing would reveal the equality of the agents. Because the centurion understood the greatness of Christ's authority, he therefore said, say the word. For I also say to my servant. But Christ does not blame him; instead, He affirms his request, as it follows, When Jesus heard these things, he marveled.

The Venerable Bede: But who had worked this very faith in him, except the One who marveled at it? Even if someone else had done it, why would He, who foreknew all things, marvel? Therefore, when the Lord marvels, it signifies that we also should marvel. For when such feelings are attributed to God, they are not signs of a surprised mind, but of a master who is teaching.

St. John Chrysostom: But so that you may see plainly that the Lord said this for the instruction of others, the Evangelist wisely explains it, adding, Truly I tell you, I have not found such great faith, not even in Israel.

St. Ambrose of Milan: Indeed, if you read it as, "In no one in Israel have I found such great faith," the meaning is simple and easy. But if you read it according to the Greek, "Not even in Israel have I found such great faith," then this kind of faith is ranked higher than even that of the most elect—those who see God.

The Venerable Bede: But he is not speaking of the Patriarchs and Prophets of ancient times, but of the people of that present age. The centurion's faith is preferred to theirs because they were instructed in the precepts of the Law and the Prophets, while he, with no one to teach him, believed of his own accord.

St. Ambrose of Milan: The master's faith is proven, and the servant's health is restored, as it follows, And those who were sent, returning to the house, found the servant well who had been sick. It is possible, then, for a master's good deed to benefit his servants, not only through the merit of his faith but also through the practice of discipline.

The Venerable Bede: Matthew explains these events more fully, saying that when our Lord said to the centurion, "Go your way; and as you have believed, so be it done for you," the servant was healed in that same hour. But it is the custom of the blessed Luke to shorten or even intentionally pass over whatever he sees clearly described by the other Evangelists, while more carefully explaining what he knows they have omitted or only touched upon briefly.

St. Ambrose of Milan: Mystically, the centurion’s servant signifies the Gentile people, who were enslaved by the chains of sinful bondage and diseased with deadly passions, and who are to be healed by the Lord's mercy.

The Venerable Bede: The centurion, whose faith is preferred to Israel's, represents the elect from the Gentiles. Just as he was attended by his hundred soldiers, they are exalted by their perfection in spiritual virtues. For the number one hundred, which is transferred from the left hand to the right, is often used to signify the heavenly life. These, then, must pray to the Lord for those who are still oppressed with fear in a spirit of bondage.

But we Gentiles who believe cannot come to the Lord ourselves, since we are unable to see Him in the flesh. Instead, we ought to approach by faith. We must send the "elders of the Jews"—that is, through our pleading prayers, we must gain as patrons the great leaders of the Church who have gone before us to the Lord. They, bearing witness that we care for building up the Church, may intercede for our sins. It is well said that Jesus was not far from the house, for His salvation is near to those who fear Him. And whoever rightly uses the law of nature, by doing the good that he knows, draws near to Him who is good.

St. Ambrose of Milan: But the centurion did not wish to trouble Jesus. For the One whom the Jewish people crucified, the Gentiles desire to keep safe from harm. And, regarding a mystery, he saw that Christ was not yet able to pierce the hearts of the Gentiles.

The Venerable Bede: The soldiers and servants who obey the centurion represent the natural virtues, which many who come to the Lord will bring with them in great abundance.

Theophylact of Ohrid: Or, to look at it another way: the centurion can be understood as someone who stood out among many in wickedness, as he possesses many things in this life—that is, he is occupied with many affairs and concerns. He has a servant, which is the irrational part of the soul—that is, the part of anger and sinful desire. He speaks to Jesus through the Jews as mediators—that is, through thoughts and words of confession—and immediately his servant was made whole.