Luke 7:7 - Printer Friendly

ESV: Therefore I did not presume to come to you. But say the word, and let my servant be healed.

NIV: That is why I did not even consider myself worthy to come to you. But say the word, and my servant will be healed.

NASB: for that reason I did not even consider myself worthy to come to You; but just say the word, and my servant shall be healed.

CSB: That is why I didn't even consider myself worthy to come to you. But say the word, and my servant will be healed.

NLT: I am not even worthy to come and meet you. Just say the word from where you are, and my servant will be healed.

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

NKJV: Therefore I did not even think myself worthy to come to You. But say the word, and my servant will be healed.

A centurion sends word to Jesus which expresses faith and humility. The man assumes Jesus is powerful enough to heal his dying servant without entering his house. The centurion doesn't believe he is worthy to show hospitality to a Jewish rabbi who has proven to be so holy. Jesus responds with marvel that this Gentile expresses more faith than any Jew He has ever met (Luke 7:9). Later, Luke provides a direct contrast in a Jewish Pharisee with access to proof that Jesus is the Messiah (John 5:39–40). This religious leader invites Christ to a meal but gives Him a somewhat cool welcome and doubts that Jesus is even a prophet (Luke 7:36–50).

Unfortunately, understanding of this verse has been derailed by speculation about the centurion's relationship with his servant. This has come in a modern attempt to suggest Jesus affirmed homosexual relationships. Luke 7:2 uses the word doulos for the servant, here the centurion is quoted to use the term pais. Doulos can mean any servant or slave. Pais has more of the meaning of a social inferior and can refer to a child or a servant.

Homosexuality was common in the Roman Empire, particularly sexually abusive interactions between men and young slaves. Some modern critics insist the centurion and servant have a sexual relationship. They further stretch their interpretation to deduce that because Jesus healed the servant and praised the faith of the centurion, He approves of same-sex relationships.

Two considerations counter this error. Frist, the Jewish elders praise the character of the centurion (Luke 7:4–5). At this point in history, homosexuality was clearly and universally abhorred by Jewish culture. It's doubtful religious leaders would associate with, praise, or accept a synagogue from someone who so openly engaged in homosexual acts. This makes it extremely unlikely that the scenario involves a man and his male lover, rather than a master and his servant.

Second, the Gospels rarely record Jesus initiating a conversation about a specific person's sin. This is especially true if they are not a religious leader or one of His disciples. He will address sin if it is relevant to the conversation (Matthew 19:16–22) or brought directly to His attention (John 8:1–11). Even then, He responds with grace. Even if the centurion and servant were in a consensual same-sex relationship, it would be consistent with other accounts for Jesus to praise the centurion's faith—expressed in his humility and respect for Jesus' power—without mentioning his sin. He is known to eat with tax collectors and sinners for the purpose of calling them to repentance (Luke 5:27–32).

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 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.