Luke 7:5 - Printer Friendly

ESV: for he loves our nation, and he is the one who built us our synagogue.”

NIV: because he loves our nation and has built our synagogue.'

NASB: for he loves our nation, and it was he who built us our synagogue.'

CSB: because he loves our nation and has built us a synagogue."

NLT: for he loves the Jewish people and even built a synagogue for us.'

KJV: For he loveth our nation, and he hath built us a synagogue.

NKJV: “for he loves our nation, and has built us a synagogue.”

While in Capernaum, city elders approach Jesus with a request. The local centurion's servant is on the brink of death. The centurion has sent them to ask Jesus for healing. The elders do so willingly. They quickly find Jesus and passionately make their case. For the good the centurion has done for the community, they believe he deserves this request (Luke 7:2–4).

The elders point out the centurion "loves our nation." Such details are one reason scholars suggest the man was not a convert to Judaism: he is not described as a lover or worshipper of "our God." Perhaps he appreciates the morality and monotheism of Jewish culture, or simply the culture itself, but has not gone as far as adopting their religion.

A synagogue was a place where Jews met regularly, particularly on the Sabbath, to read from Scripture and discuss its meaning. Jesus often went into the synagogue on the Sabbath and healed someone, much to the consternation of the Pharisees (Luke 6:6–11; 13:10–17). Paul would go to the local synagogue whenever he entered a new city and argue from the Scriptures to try to convince the Jews that Jesus is the Messiah (Acts 9:20; 13:16–41; 14:1). Archaeologists have found a synagogue in Capernaum built in the second or fourth century that, they suggest, may be built on the foundation of this synagogue.

It's not entirely clear how the centurion built the synagogue. He may be a benefactor: someone with power and influence who uses their own resources to benefit the community. Yet it wasn't unusual for Romans to support synagogues; some leaders did so because they promoted general morality. According to Josephus, the emperor Augustus even decreed that internal taxes on Jews be reserved for their own use, including for their "sacred schools." So, it's not entirely clear if the centurion paid for the synagogue himself or used government funds, although most commentators suspect the former.

Luke 7:1–10 records the story of a Gentile centurion with humble faith. The centurion's servant is dying, so he sends messengers to only ask for healing, assuming Jesus doesn't need to be physically present. Jesus is amazed at his faith. Matthew 8:5–13 also records the story; John 4:46–54 is a different event. The centurion's faith contrasts Simon the Pharisee. Simon invites Jesus to a banquet without realizing his unworthiness to have such a guest (Luke 7:39–50). Jairus is another foil (Luke 8:40–42, 49–56) while the Syrian general Naaman serves as a prophetic parallel (2 Kings 5).

Luke 7 presents a chiasm: a set of themes mirrored around a reflection point. The humble centurion (Luke 7:1–10) contrasts the legalistic Pharisee (Luke 7:39–50). The widow of Nain (Luke 7:11–17) and the sinful women (Luke 7:36–38) have nothing to offer but gratitude for Jesus' blessings. In the center are John the Baptist and his disciples who struggle to trust that Jesus is worth following (Luke 7:18–23), then the sinners who do choose to follow Jesus and the religious leaders who refuse (Luke 7:24–35).

Luke 7 continues Jesus' mission primarily to the people of Galilee expressed as a series of pointed events and teachings punctuated by calls to follow Him. He has finished teaching the rigors of discipleship (Luke 6:17–45) and invited the crowd to place their faith in Him (Luke 6:46–49). Here, Luke describes different reactions to Jesus' miracles and message. Next, Jesus will reveal the mechanics of and reactions to His call (Luke 8:4–21) before showing His great authority over nature, demons, sickness, and worldly powers (Luke 8:22—9:17). After a final call to the disciples to deepen their faith (Luke 9:18–50), Jesus will turn toward Jerusalem (Luke 9:51—19:27).

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.