Senior Class Notes – January 28, 2024

Winter – 2023-2024 Unit 2 Session 2b – Yielded Faith; Luke 7:1-10, PSG 104-113 CSB; PSG 86-93 KJV.

January 28, 2024

The Point: Faith Acknowledges the Authority of Jesus.

Inspirational verse: “And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth” (Matthew 28:18).

Luke 7:1 Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.

Capernaum was Jesus’ headquarters for His ministry in Galilee (4:14-9:50).¹⁶ Although not mentioned in the Old Testament, it was a town of about 2000 people in Jesus’ day. Peter’s house there became Jesus’ base of operations during his extended ministry in Galilee (Mark 2:1; 9:33).³⁶ This city was on the northwest shore of the Sea of Galilee. It was an important town in northern Galilee with an economy centered on fishing and agriculture. Heavily Jewish, it was the center for Jesus’ Galilean ministry (4:31-44).¹⁸ The miracle following the Sermon on the Plain provided an unlikely example of Jesus’ message.¹⁹ [The Sermon on the Plain is a set of teachings by Jesus in the Gospel of Luke, in 6:20–49. This sermon may be compared to the longer Sermon on the Mount in the Gospel of Matthew (Chapters 5, 6, 7). The Sermon on the Plain is directed towards those who came to hear Jesus and is notable for its messages of love, forgiveness, and compassion].⁵⁴ He entered into Capernaum. It seems that Capernaum, on the northwest shore of Galilee, was Jesus’ primary resting place during His great Galilean ministry. Matthew 9:1 calls it “His own city.” “And he entered into a ship, and passed over, and came into his own city.” (Matt. 9:1). Since Jesus had no home of His own “And Jesus said unto him, foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head.” (Luke 9:58), He must have stayed with one or more of the disciples who lived there (i.e. Peter’ wife’s family or Matthew).¹³

Luke 7:2 And a certain centurion’s servant, who was dear unto him, was sick, and ready to die.

A centurion was a commander of 100 men in the Roman army.¹⁶ There are approximately ten centurions mentioned in the New Testament, and each is presented in a good light. This centurion had numerous noble qualities.¹³ A Roman centurion came to Jesus for help. Roman commanders did not ask Jews for help – they demanded it! Even at this point he did not ask for help for himself or someone in authority over him. He came on behalf of a servant who was dear unto him, was sick, and ready to die.¹⁹ This man came to Jesus not as a last resort or magic charm, but because he believed Jesus was sent from God. Apparently, the centurion recognized that the Jews possessed God’s message for mankind – it is recorded that he loved the nation and built the synagogue. Thus, in his time of need, it was natural for him to turn to Jesus.³³ A centurion was an army commander. He would not commonly care for a servant, or be very well-disposed toward the Jewish people.¹⁴ The centurion was probably a member of Herod Antipas’s forces, which were organized in Roman fashion, ordinarily in companies of 100 men. Roman centurions referred to in the New Testament showed characteristics to be admired even though they were complicit in Israel’s occupation. This centurion showed genuine concern for his slave, and he was admired by the Jews, who spoke favorably of him even though he was a gentile.³⁶

Luke 7:3 And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.

He heard of Jesus. This no doubt refers to the tremendous healing miracles Jesus had done. He sent unto him the elders of the Jews. this centurion had great influence with the Jews, which was unusual.¹³ This centurion was apparently a compassionate man, deeply concerned about the illness of his servant. He reached out to Jesus through some local Jewish elders (either recognized leaders in the community or respected older men). In the parallel passage in Matthew 8:5-10, the centurion approached Jesus directly.¹⁶ Matthew 8:5 says the Roman centurion visited Jesus himself, while Luke 7:3 says he sent Jewish elders to present his request to Jesus. In dealing with the messengers, Jesus was dealing with the centurion. For his Jewish audience, Matthew emphasized the man’s faith. For his Gentile audience, Luke highlighted the good relationship between the Jewish elders and the Roman centurion.³³ Elders of the Jews: Highly respected Jews of the community, though not necessarily rulers of the synagogue. They were willing to come and plead for the centurion. In Matthew’s account (Mt. 8:5-13) the centurion speaks with Jesus Himself, while in Luke’s account he speaks with Jesus through his friends. Matthew often abbreviates in this way.³⁶ Why did the centurion send Jewish elders to Jesus instead of going himself? Since he was well aware of the Jewish hatred for Roman soldiers, he may not have wanted to interrupt a Jewish gathering. As an army captain, he daily delegated work and sent groups on missions, so this was how he chose to get his message to Jesus.³³

Luke 7:4 And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:

The Jewish elders were willing to intervene with Jesus because they considered the centurion a worthy man.¹⁶ They besought: From the Greek parakaleō whose literal meaning is “to call” – (kaleo) and “alongside” (para). This verb encompasses many shades of meaning: as in this verse – to intensely request, plead, or implore, or to ask earnestly (Acts 28:20; 2 Cor. 8:6). It can also mean to invite (Luke 8:41) or to comfort (Eph. 6:22).²⁰ These elders give two reasons as to why this Gentile was worthy of having Jesus come to heal his servant:¹³

He loved the Jews though not many Romans did.
He built the Jewish synagogue in Capernaum.

The present synagogue ruins in Capernaum date from the fourth century A.D., and are clearly Roman in architecture, but with the Star of David, vine and branches, and other Jewish emblems quite evident. Perhaps this earlier synagogue was styled along the same lines.¹³

Luke 7:5 For he loveth our nation, and he hath built us a synagogue.

The centurion was worthy in the eyes of the elders because he loveth our nation, and he hath built us a synagogue.¹² The Jewish people didn’t care for the Romans as a whole, but this particular centurion is an exception. Not only has he shown respect for the Jewish nation and helped with the construction of a synagogue, but he also values his servant – who might very well be Jewish.¹⁷ This centurion had shown love for the Jewish nation, even providing funds for a synagogue.¹⁹ A local commander would have ample opportunity to benefit financially from his post. Thus, he was in a position to provide support for a building if he wished.¹⁴ Built us a synagogue. The Roman government regarded synagogues as valuable because their moral emphasis helped maintain order.¹⁸

Luke 7:6 Then 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 enter under my roof:

This was said because he felt unworthy to have Jesus come under his roof. In Luke’s account Jewish elders and friends of the centurion came to Jesus on his behalf, but Matthew does not mention these intermediaries. In Greek the words “I do not deserve” are the same as those used by John the Baptist in Matthew 3:11 (“I am not worthy”). The entire statement in Matthew 8:8 [The centurion replied, “Lord, I do not deserve to have you come under my roof. But just say the word, and my servant will be healed”] reveals how highly the centurion regarded Jesus. He may also be aware that a Jew would be reluctant to enter a Gentile’s home.³⁶

Luke 7:7 Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.

Jesus accommodates the centurion’s request (7:3). Yet while Jesus is en route, the centurion sends messengers to intercept Jesus. The centurion understands authority; he realizes Jesus doesn’t need to enter his home in order to heal his servant.¹⁷ Naturally, Jesus could effect healings even from a distance (John 4:46-53), but He went toward the centurion’s house. When He had nearly arrived, the centurion sent word that he knew Jesus could simply give the command – say in a word – and the servant shall be healed.¹³ The centurion’s acknowledgment of Jesus as Lord, together with the following statements of his own unworthiness, his trust in the power of Jesus’ word, and his recognition of Jesus’ ultimate authority, all recall Peter’s confession of sinfulness before Jesus as Lord (Luke 5:8). The centurion doesn’t want to trouble Jesus to come to his house. This is because or his confidence in the power of Jesus’ word to heal from wherever Jesus is, not because he thinks it is too late to save his servant. All Jesus needs to do is “say the word” and the servant will be healed (Luke 7:7; cf. Psalms 107:20).³¹ “He sent his word, and healed them, and delivered them from their destruction” (Psalms 107:20).¹⁶

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.

The centurion reasons from the character of military discipline to the authority Jesus has been delegated under God.¹⁴ As a Gentile, Luke had a special interest in noting how the gospel message expanded from an exclusively Jewish audience to one that included Gentiles. The Roman Centurion, who would naturally be hated as an officer of the occupying force, displayed more faith in Christ than many Jews.³²

Luke 7:9 When 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.

Jesus responded to the request and commended the centurion’s great faith.¹⁹ Amid so much skepticism and hostility, Jesus was pleasantly surprised.¹⁴ Jesus marveled at such a display of faith, and complied with the centurion’s humble request.¹³ Not in Israel. The centurion’s example of faith came from outside the nation of Israel. This is one of only two cases where Jesus “marvelled” “And he marvelled because of their unbelief. And he went around about the villages, teaching.” (Mark 6:6).¹⁸ The NIV translates “he marvelled at him” as “he was amazed at him”¹² I have not found such great faith even in Israel. The theme of salvation for the Gentiles is of central importance in Luke and Acts (e.g., Luke 2:32; Acts 13:48; 14:27; 28:28).³⁶ Jesus’ climactic statement is an emphatic endorsement of the uniqueness (“not . . . even in Israel”) and greatness (“such great faith”) of the centurion’s faith (Luke 7:9). The man exemplifies the appropriate response of faith: humility before the Lord and recognition of the Lord’s authority in the power of His word.³¹ The Roman centurion didn’t come to Jesus, and he didn’t expect Jesus to come to him. Just as this officer did not need to be present to have his orders carried out, so Jesus didn’t need to be present to heal. The centurion’s faith was especially amazing because he was a Gentile who had not been brought up to know a loving God.³³

Luke 7:10 And they that were sent, returning to the house, found the servant whole that had been sick.

Returning to the house. This general term, also in Luke 7:6, can refer to various kinds of dwelling places, including a personal residence, a palace, a tent, the human body, abodes of various animals, and the house of God. It also can denote a family or household, including the family of God (the church). Furthermore, it can indicate a person’s race or descendants, as in the phrase “The House of David” (Luke 1:27). In Luke 7:10 the word designates the centurion’s residence or dwelling. The fact that this Roman centurion had built a synagogue for the Jews signifies he possessed wealth, and his house no doubt had features not found in the dwellings of the average citizens.²³ Whole means fully restored to health.¹⁴ This word translates a form of the verb that means “to be sound” or “to be well.” Most of the occurrences of the term appear in Paul’s letters to 1 and 2 Timothy and Titus, where it generally refers to sound teaching or sound doctrine.²³

References: Winter 2023-2024, December 3, 2023 – February 25, 2024

(CWB) – Commentary on the Whole Bible by Matthew Henry – Marshall, Morgan & Scott, Ltd. Copyright © 1960. Copyright 1961 by Zondervan Publishing House – Grand Rapids, Michigan. 49506
(CWB#2) – Commentary practical and explanatory on the Whole Bible by Rev. Robert Jamieson, Rev. A.R. Fausset, Rev. David Brown by Zondervan Publishing House – Grand Rapids, Michigan. 49506
(ESVSB) – The English Standard Version Study Bible, Personal size. Copyright © 2008 by Crossway. Scripture quotations are from the Holy Bible, English Standard Version Copyright © 2001 by Crossway.
(ETB) – Explore The Book by J Sidlow Baxter. Copyright © 1960 by J. Sidlow Baxter. Published 1960 by Zondervan Publishing House – Grand Rapids, Michigan.
(HISB) – The Holman Illustrated Study Bible – The Holman Illustrated Study Bible Copyright © 2006 by Holman Bible Publishers. The Holman Christian Standard Bible Copyright © 1999, 2000, 2002, 2003 by Holman Bible Publishers.
(HRTB) He Reads Truth Bible Copyright © 2019 by Holman Bible Publishers Nashville, Tennessee. All rights reserved. Based on the Christian Standard Bible Copyright © 2017 by Holman Bible Publishers Nashville, Tennessee. All rights reserved.
(IMO) – On occasion, with the prayerful guidance of the Holy Spirit, I will make comments of my own, based on my understanding of the events. I will indicate such times with – In My O
(KJBC) – The King James Bible Commentary, Copyright © 1999 by Thomas Nelson, Inc. ©1983 by Old-Time Gospel Hour. Scripture quotations are from the Open Bible, King James version, © 1975 by Thomas Nelson, Inc.
(KJSB) – The King James Study Bible, (previously published as The Liberty Annotated Study Bible and as The Annotated Study Bible, King James Version) © 1988 by Liberty University.
(LESB) Life Essentials Study Bible Copyright © 2019 by Holman Bible Publishers Nashville, Tennessee. All rights reserved. Based on the Christian Standard Bible Copyright © 2017 by Holman Bible Publishers Nashville, Tennessee. All rights reserved.
(NCBD) – The Nelson’s Compact Bible Dictionary Copyright © 2004 by Thomas Nelson, Inc. with Scripture Quotations from the New King James Version of the Bible Copyright © 1979, 1980, 1982, 1990 by Thomas Nelson, Inc.
(NIDNTT) – The New International Dictionary of New Testament Theology Copyright © 1967, 1969, 1971 by Theologisher Verlag Rolf Brockhaus, Wuppertal. English Language edition Volume 1 Copyright © 1975, 1986, The Zondervan Corporation, Grand Rapids, Michigan, U.S.A. and The Paternoster Press, Ltd. Exeter, Devon, U.K.
(NIVBTSB) – The New International Version Biblical Theology Study Bible Copyright © 2018 by The Zondervan Corporation. Text from the Holy Bible, New International Version® NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc. previously published as The New International Version Zondervan Study Bible.
(NIVCBSB) – The New International Version Cultural Backgrounds Study Bible Copyright © 2016 by The Zondervan Corporation text from the Holy Bible, New International Version® NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc. published by the Zondervan Corporation.
(NIVJSB) – The New International Version Jeremiah Study Bible, Copyright © 2016 by David Jeremiah, Inc. Using the Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc. Used by permission of Zondervan.
(NIVLASB) – The New International Version Life Application Study Bible, Hardcover Edition. Copyright © 1988, 1989, 1990, 1991 by Tyndale House Publishers, Inc. Wheaton Il. 60189. Hardcover editions are published by Tyndale house.
(NIVMEB) – The New International Version Ministry Essentials Bible, Copyright © 2014 by Hendrickson Publishers Marketing, LLC. Based on The Holy Bible, New International Version® NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.
(NIVSB) – The New International Version Study Bible Copyright © 1985 by the Zondervan Corporation text from the Holy Bible, New International Version® NIV® Copyright © 1973, 1978, 1984 by the New York International Bible Society.®
(NIVSB #2) – The New International Version Study Bible Copyright © 1985, 1995, 2002, 2008, 2011, 2020 by Zondervan Grand Rapids, Michigan 49546, USA. text from the Holy Bible, New International Version® NIV® Copyright © 1973, 1978, 1984 by Biblica, Inc.®
(NIVZSB) – The New International Version Zondervan Study Bible Copyright © 2015 by the Zondervan Corporation. Text from The Holy Bible, New International Version® NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.
(NKJVBGTCB) – The New King James Version Billy Graham Training Center Bible © 2004 by Thomas Nelson, Inc. with Scripture Quotations from the New King James Version of the Bible Copyright © 1982, by Thomas Nelson, Inc.
(NKJVSB) – Holman Study Bible, New King James Version Edition Copyright © 2013 by Holman Bible Publishers Nashville, Tn. Text from the New King James Version Copyright © 1982 by Thomas Nelson, Inc.
(PSG) – Bible Studies For life – King James Version Adults Personal Study Guide Winter 2023-2024 Volume 11, Number 2.
(QNBD) – Quick Notes Bible Dictionary based on text from the King James Version of the Bible and cross referenced with the NIV and NRSV Bibles. Copyright © 1998 by George W. Knight and Rayburn W. Ray.
(SEC) – Strong’s Exhaustive Concordance of the Bible with Dictionaries of the Hebrew Bible and the Greek Testament words. Copyright © 1890 by James Strong. Based on the King James Version of the Bible.
(TATA) – The Acts of The Apostles by Charles Caldwell Ryrie Copyright © 1961 by The Moody Bible Institute of Chicago.
(TDNT) – Theological Dictionary of the New Testament, Grand Rapids: William B. Eerdmans Publishing Co.
(THBC) – Today’s Handbook of Bible Characters Copyright © 1979 by E.M. Blaiklock, published by Bethany House Publishers.
(TMEB) – The Ministry Essential Bible © 2014 by Hendrickson Publishers Marketing, LLC P.O. Box 3473 Peabody, Massachusetts 01961-3473.
(TZPEB) – The Zondervan Pictorial Encyclopedia of the Bible, copyright © 1975, 1976 by the Zondervan Corporation, Grand Rapids, Michigan.
(WIKI) Wikipedia – internet source.