Luke 7 5

Luke 7:5 kjv

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

Luke 7:5 nkjv

"for he loves our nation, and has built us a synagogue."

Luke 7:5 niv

because he loves our nation and has built our synagogue."

Luke 7:5 esv

for he loves our nation, and he is the one who built us our synagogue."

Luke 7:5 nlt

"for he loves the Jewish people and even built a synagogue for us."

Luke 7 5 Cross References

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Verse Text Reference
Lk 7:4 "They came to Jesus and pleaded earnestly with him, 'This man deserves to have you do this for him...'" Immediate context; elders' plea based on perceived worthiness.
Lk 7:6-8 "...the centurion sent friends to him: 'Lord, don’t trouble yourself... I do not deserve to have you come under my roof... But say the word...'" Centurion's humility contrasts elders' assessment of worthiness.
Mt 8:5-13 Jesus heals the centurion's servant, praising his great faith. Parallel account highlighting centurion's faith.
Acts 10:1-2 Cornelius, another centurion, "a devout man who feared God... gave generously to those in need and prayed regularly to God." Another pious Gentile centurion who respected Jewish faith.
Psa 122:6 "Pray for the peace of Jerusalem: 'May those who love you be secure!'" Encouragement for loving God's people.
Isa 49:6 "I will also make you a light for the Gentiles, that my salvation may reach to the ends of the earth." God's plan for Gentiles to be blessed through Israel.
Zec 8:20-23 Many peoples and strong nations will come to Jerusalem to seek the Lord. Prophecy of Gentiles coming to seek God through Israel.
Jn 4:22 "You worship what you do not know; we worship what we know, for salvation is from the Jews." Highlights the Jewish roots of salvation.
Rom 15:26-27 "Macedonia and Achaia were pleased to make a contribution... If the Gentiles have shared in the Jews’ spiritual blessings, they owe it to the Jews to share with them their material blessings." Gentiles supporting Jewish brethren, a principle seen in the centurion.
Eph 2:11-13 Gentiles, formerly alienated, brought near by the blood of Christ. Inclusion of Gentiles into God's family.
Gal 3:28 "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus." Unity in Christ transcending ethnic distinctions. Deut 23:3 No Ammonite or Moabite should enter the assembly of the LORD, implying a boundary, but the centurion's actions highlight breaking perceived barriers. Early examples of exclusion, contrasted with later inclusion by faith.
Exo 35:29 "All the Israelite men and women who had responded willingly brought to the LORD freewill offerings for all the work..." Giving towards the building of the Tabernacle.
1 Chr 29:3 "Moreover, in my devotion to the house of my God I now give my personal holdings of gold and silver for the house of my God, over and above all that I have provided for the holy temple." David's generous giving for temple construction.
Ezra 7:15-16 Artaxerxes sent Ezra to inquire concerning Judah and Jerusalem "with the silver and gold which the king and his counselors have freely offered..." Persian kings' contributions to the temple's reconstruction.
Acts 6:7 "The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith." Examples of early community growth requiring organization.
Heb 11:6 "And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him." Underlying principle of faith pleasing God, which the centurion demonstrated.
Acts 13:42-43 "As Paul and Barnabas were leaving the synagogue, the people invited them to speak again the next Sabbath... Many of the Jews and devout converts to Judaism followed Paul and Barnabas..." Synagogues were centers for Jewish life and where Gentiles became "God-fearers" or proselytes.
Isa 60:3 "Nations will come to your light, and kings to the brightness of your dawn." Prophecy of Gentile rulers recognizing and contributing to Israel.
Phil 4:18 "I have received full payment and have more than enough. I am amply supplied, now that I have received from Epaphroditus the gifts you sent. They are a fragrant offering, an acceptable sacrifice, pleasing to God." Generosity as a pleasing offering to God.

Luke 7 verses

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Luke 7 5 Meaning

Luke 7:5 provides the Jewish elders' rationale for why Jesus should heal the Roman centurion's servant: the centurion genuinely loves the Jewish nation and has significantly invested in their community by personally funding and overseeing the construction of their local synagogue. This highlights his esteemed position and benevolent disposition towards the people of Israel.

Luke 7 5 Context

h2Luke 7:5 is part of the account where a Roman centurion appeals to Jesus for the healing of his sick servant (Luke 7:1-10). Capernaum was Jesus' ministry base in Galilee, a prominent town with both Jewish and Roman residents. The centurion, a military officer commanding around one hundred soldiers, held significant authority, yet demonstrated an unusual level of compassion for his servant and reverence for the Jewish community. The Jewish elders approach Jesus on the centurion's behalf, pleading based on what they perceive as the centurion's merit and worthiness (v. 4). This verse presents their two primary reasons: his love for their nation and his magnanimous act of building their synagogue. This passage sets up a contrast between the human perception of worthiness based on deeds and the divine standard of worthiness based on humility and faith, as revealed by the centurion's later actions and Jesus' response. Historically, Roman officials often held ambivalent attitudes towards their conquered subjects, so a centurion demonstrating such deep respect and generosity for the local Jewish population would have been remarkable and notable, aligning him with "God-fearers," Gentiles who embraced Jewish monotheism and ethical practices without fully converting.

Luke 7 5 Word analysis

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  • For (γὰρ - gar): A conjunction meaning "because" or "indeed." It links this verse as the explanation for the elders' strong endorsement of the centurion's "worthiness" stated in the preceding verse.
  • he loves (ἀγαπᾷ - agapâ): From agapao, meaning to have a strong, unconditional, self-giving affection or love. This is a profound type of love, suggesting not merely fondness but an active benevolent disposition and concern for the welfare of another. Applied here, it signifies the centurion's active goodwill towards the Jewish people.
  • our nation (τὸ ἔθνος ἡμῶν - to ethnos hēmōn): Refers to the Jewish people, the nation of Israel. The use of "our" emphasizes the elders' strong identification with their ethnic and religious group. For a Roman centurion to "love" the Jewish nation, a people under Roman occupation, was extraordinary and counter-cultural, indicative of his unique character and piety.
  • and (καὶ - kai): A simple conjunction, connecting two significant reasons for the centurion's worthiness.
  • has himself built (αὐτὸς ᾠκοδόμησεν - autos ōikodomēsen): Autos means "himself," emphasizing that the centurion personally undertook or initiated this significant act, not merely delegating or providing nominal support. Ōikodomēsen (from oikodomeō) means "to build a house," but contextually refers to a public building. It's an aorist tense, signifying a completed action of considerable effort and expense.
  • us (ἡμῖν - hēmin): The dative plural of "we," again emphasizing the direct benefit to the Jewish community, further reinforcing the elders' perspective that he deserved their assistance.
  • a synagogue (τὴν συναγωγὴν - tēn synagōgēn*): A "gathering place," referring to the local Jewish house of worship, teaching, and community assembly. Synagogues were central to Jewish life during this period, distinct from the Temple in Jerusalem. Building one was a massive financial undertaking and a powerful statement of commitment to the local Jewish population's religious life.

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  • "for he loves our nation": This phrase reveals the centurion's rare philosemitism—a deep appreciation and benevolent regard for the Jewish people. It challenges typical Roman perceptions of subjugated populations and points to a man with an unusual moral and spiritual compass. This was the primary reason the Jewish elders felt justified in their intercession for him, seeing his love as a testament to his good character.
  • "and has himself built us a synagogue": This action is concrete evidence of the centurion's love and generosity. Building a synagogue involved significant resources and likely, direct engagement, underscoring his personal dedication. For a Gentile to fund such a cornerstone of Jewish life speaks volumes about his reverence for the God of Israel and his active participation as a "God-fearer" within the Jewish community. It implies he used his power and wealth for the benefit of those he governed, reflecting an upright heart.

    • Luke 7 5 Bonus section

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  • Capernaum Synagogue: Archaeological excavations in Capernaum have indeed revealed the ruins of a 1st-century synagogue beneath a later 4th-5th century synagogue structure, lending credence to the historical plausibility of a centurion contributing to such a project in Jesus' time. The white limestone remains of the later synagogue contrast with the local black basalt, suggesting the original, potentially centurion-built structure, might have also utilized distinct, costly materials, symbolizing the wealth poured into it.
  • Juxtaposition of Worthiness: The dramatic contrast between the elders' assessment of the centurion's "worthiness" (based on his good deeds) and the centurion's own humble confession of "unworthiness" (v. 6) is a central theological point in this passage. Jesus' response validates the centurion's faith and humility, rather than the elders' judgment of his merit, illustrating that God's favor is rooted in humility and faith, not external works, however laudable.
  • Polemics against Superficial Piety: The narrative indirectly highlights a common Jewish misconception of the time, shared by the elders, that divine favor could be earned through works. Jesus' commendation of the centurion's faith (v. 9) subtly challenges this transactional view of righteousness, emphasizing grace and the internal posture of belief over external accomplishments.
  • Inclusion of Gentiles: The story, beginning with a Gentile being helped through the advocacy of Jews and concluding with Jesus' praise of Gentile faith above that found "in Israel," foreshadows the expansive nature of God's kingdom and the eventual inclusion of Gentiles into the covenant community through faith, not adherence to the Law or specific national ties. This centurion serves as an early, exemplary figure of Gentile faith.

    • Luke 7 5 Commentary

    h2Luke 7:5 reveals the basis of the Jewish elders' appeal to Jesus on behalf of the Roman centurion: his love for the Jewish nation and his generous act of constructing their local synagogue. For them, these deeds made him "worthy" of Jesus' divine intervention (v. 4). This showcases a common human understanding of merit, where good works and generosity are seen as earning favor. The centurion, though a Roman authority in an occupied land, clearly earned the respect and advocacy of the local Jewish leadership, an exceptional feat for the time. His financial contribution and oversight in building the Capernaum synagogue marked him as a "God-fearer," a Gentile drawn to the monotheism and ethical standards of Judaism without full conversion, actively supporting Jewish religious life. This verse sets the stage for the centurion's profound humility later in the narrative (v. 6-7), where he himself proclaims his unworthiness, ultimately revealing a faith that Jesus declares unmatched in Israel. The elders focused on the external deeds, while the centurion's subsequent words reveal the internal posture of faith that truly moved Jesus.