Luke 7:6Meaning & Commentary from the Church Fathers

Is it not through confession and humility that one conveys the sentiment, I am not worthy that Thou shouldest come under my roof, etc.? Thus, when he places his faith in Jesus, he will soon bring his servant to submission—meaning, he will subdue his anger and desire.

Conversely, here He chose to go to demonstrate that He held no disdain for the lowly state of the centurion's servant, for we are all both bondservants and free; unified in Christ.

Yet take note: healing is intertwined with faith! It is also noteworthy that even among the Gentiles, there exists an understanding of this profound mystery. The Lord approached the centurion's residence, and the centurion, setting aside his military pride, sent friends to meet Him, showing deference and a readiness to believe. Luke artfully recounts how the centurion dispatched his companions to greet the Lord, avoiding any appearance of imposing upon Him or leveraging his rank to seek favor. This reflects a keen moral insight.

Moreover, it must be grasped that, in a profound sense, the Gentiles did not wish to be offended by the One whom the Jewish people condemned to death. This Gentile recognized, based on the word of faith, that Christ's ability to heal was not grounded in human authority, but in divine power. Yet, in a deeper sense, he perceived that Christ had not yet fully entered the hearts of the Gentiles. Thus, one who had not yet been cleansed of past misconceptions believed that divine grace was more burdensome than beneficial, similar to how the widow of Zarephath felt unworthy to receive the prophet. In this centurion, the Lord exemplifies for us the faith of the Gentiles.

Understanding how a soul becomes ready to receive the gift of faith is complex. In the centurion, we witness profound humility, despite his position of authority, virtue, and intelligence. Could it not be this very humility that draws forth such a remarkable grace—the gift of faith? It is not surprising. It is well recognized that those who lack belief often possess a proud spirit, while faith predominantly requires the surrender of the mind to its authority.

Desiring to aid his servant but lacking conventional means, he maintained hope in the all-healing power of Jesus. However, he felt unworthy as a Gentile to directly request that Jesus come to his house for such a miracle, perceiving that his status would not be welcomed by the Jewish people. Aware of this dilemma, he opted to seek assistance through the Jewish elders. When the Lord had responded to their call, the centurion, acknowledging his unworthiness and affirming his faith in the Lord’s ability, sent word through his friends requesting that the Divine Healer not trouble Himself to come further. He believed that a mere command from Jesus would suffice to heal the afflicted, just as he could command his own subordinates with just a word.

Such an expression of faith in the Lord's divine power was unprecedented, particularly coming from a Gentile. The Lord honored the centurion's request and, in the presence of the apostles, declared, “I have not yet seen such faith in any of the Israelites. I tell you that many will come from the East and the West and will recline at the table with Abraham, Isaac, and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness.”

The centurion then exemplified extraordinary faith and humility uncommon among Gentiles. When he learned that Jesus was approaching his home, he sent friends to inform the Lord, saying, “Do not trouble yourself, for I am not worthy for you to enter under my roof. Just say the word, and my servant will be healed. The power of your word is absolute; just as my soldiers obey my commands, the grip of affliction will release my servant at your command, O Prince of life and death.”

Jesus was amazed by such profound faith from a Gentile and remarked that He had not encountered such trust even in Israel. He further prophesied that many Gentiles would display greater faith and gain entry into the kingdom of God, while those who were the original heirs of the kingdom from the Old Testament would be cast out. Subsequently, the Lord granted the centurion’s request, and at that very hour, the servant was restored to health, so when the messengers returned, they found him well.

He discovered in the wild olive tree what He could not find in the cultivated olive tree and used this to convey a message that unsettled the Jews: “When many of the sons of the kingdom shall be cast out into outer darkness, there shall be weeping and gnashing of teeth; but many shall come from the east and west, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven.” This declaration stood in stark contrast to the cherished aspirations of ascetic Judaism. One rabbinic teaching holds that God promises the Jews, “In the world to come, I will prepare a great feast for you, which the Gentiles will behold and feel ashamed,” while this teacher from Galilee proclaimed the rejection of the Jews and the acceptance of the Gentiles. The contrast between Christ and the obsolete rabbinic tradition became increasingly evident, as Christ dismantled the narrow nationalism espoused by the rabbis and heralded that the Messiah’s kingdom would not be confined to the Jews but would include all nations and humanity. “Go,” Christ instructed the centurion who had already approached Him, “and as you have believed, so let it be done for you.” Upon returning home, the centurion found that the healing word had taken effect, and his ailing servant was made whole.

but merely speak the word, and my child will be healed; for I too am a man under authority, with soldiers beneath me, 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.” By relying on a single word from the Lord for his servant’s healing, the centurion demonstrated immense faith in His divine authority. This faith, coupled with genuine humility before the heavenly Healer and a remarkable concern for his servant’s well-being, illustrated that the centurion was morally superior even to those Jews who were bound by the law (Romans 2:17). Jesus Christ was astonished by the Gentile’s faith and turned to the crowd that followed Him, stating, “Amen I say to you, I have found no faith in Israel.” In doing so, He articulated a vital truth that the holy Apostles would later affirm in their letters with great conviction, which is that “salvation comes through faith and not by works of the law, and that this gift will be extended not only to the Jews but also to the Gentiles, and indeed to the latter more than the former” (St. John Chrysostom).

Among those gathered around the Lord were both Jews and Gentiles from Galilee and surrounding areas, and to avoid causing offense to the Jewish listeners, who viewed themselves as the exclusive heirs of the Messiah's kingdom, He made a private declaration regarding the Gentiles: “I say unto you, that many from the east and west shall come and shall recline with Abraham, Isaac, and Jacob in the kingdom of heaven, but the sons of the kingdom shall be cast into outer darkness; there will be weeping and gnashing of teeth.” The Kingdom of Heaven is often depicted by Christ as a Supper, where, in Eastern tradition, guests recline on couches (Mt. 22:2, 10; Lk. 13:28-29; 14:16). The outer darkness signifies, along with weeping and gnashing of teeth, the state of those excluded from the joyous gathering in the radiant and warm temple, representing eternal anguish in hell. The centurion, seeking healing for his servant, received—in the words of St. John Chrysostom—“more than he requested”—first the assurance of his entry into the Kingdom of Christ, and then the healing itself. Christ the Savior, speaking through the centurion’s messengers, instructed him, “Go, as you have believed, so let it be done for you.” Upon their return, the messengers discovered the sick servant restored at the hour when the Lord proclaimed His mighty Word.