Luke 7:5

7:5 he loves the Jewish people and even built a synagogue for us: Such patronage by wealthy Gentiles was common in Jewish communities throughout the Roman Empire. It suggests that the centurion might have been a “God-fearer” like Cornelius (Acts 10:2), a Gentile who worshiped the God of Israel but had not fully converted to Judaism.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 7:5. Ἀγαπᾷ, he loveth) A feeling which is rare in a Roman soldier.—γὰρ, for) It was in a different thing that his chief worthiness lay, namely, in his faith; Luk 7:9.—αὐτὸς) himself, of himself, of his own accord. This act, viz. his building a synagogue, was something greater and more rare than his loving their nation.—ᾠκοδόμησεν, he has built) at his own expense, or by his command: not merely did he not (as others) profane and violate a synagogue.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 7:5 . ἀγαπᾷ γὰρ , etc., he loveth our race; a philo-Jewish Pagan, whose affection for the people among whom he lived took the form of building a synagogue. Quite a credible fact, which could easily be ascertained. Herod built the temple. Vide Lightfoot on this.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

loved our nation--Having found that "salvation was of the Jews," he loved them for it.

built, &c.--His love took this practical and appropriate form.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. He loveth our nation] He is a warm friend to the Jews; and has given a full proof of his affection to them in building them a synagogue. This he had done at his own proper charges; having no doubt employed his own men in the work.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(5) He hath built us a synagogue.—Literally, the synagogue, a well-known and conspicuous building, probably the only one in Capernaum, and so identical with that of which the ruins have been lately discovered by the Palestine Exploration Society. (See Note on Mat_4:13.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. he loveth our nation] This shews that the centurion was a Gentile,—probably a proselyte of the gate (though the term was invented later), i.e. one of those who embraced Judaism on the whole, but without becoming a ‘proselyte of righteousness’ by accepting circumcision. It is not impossible that he may have been a Roman, though there is no direct proof that Romans ever held such offices under Herod Antipas. More probably he was some Greek or Syrian, holding a commission under the tetrarch.

he hath built us a synagogue] Rather, our Synagogue he himself built for us. The expression, “the synagogue,” does not necessarily imply that there was only one synagogue in Capernaum, but only that he had built the one from which this deputation came, which was probably the chief synagogue of Capernaum. If Capernaum be Tel Hum (as I became convinced on the spot itself), then the ruins of it shew that it probably possessed two synagogues; and this we should have conjectured beforehand, seeing that Jerusalem is said to have had 400. The walls of one of these, built of white marble, are of the age of the Herods, and stand just above the lake. It may be the very building here referred to. This liberality on the part of the Gentiles was by no means unfrequent. Wealthy Gentile proselytes not seldom sent splendid gifts to the Temple itself. The Ptolemies, Jos. Antt. xii. 2, § 5; Sosius, id. xiv. 16, § 4; Fulvia, id. xviii. 3, § 5, &c. See on Luk_21:5.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For he loveth our nation,.... The Jewish nation, which was Christ's nation, as well as theirs, he being a Jew; see Joh 18:35. This they mention as an argument to induce him to have a regard to the centurion, though he was a Gentile; since he was a friend of the Jews, and well affected and disposed to them, which was very rare: it was not common for the Gentiles to love the Jews, any more than the Jews the Gentiles; there was an hatred, yea, an enmity between them; but this man, very likely, was a proselyte to their religion, as the following instance seems to show:

and he hath built us a synagogue; at his own private charge, and by the assistance of his soldiers under him, whom he might employ in this work: sometimes a single person built a synagogue at his own expense, and gave it to the citizens; of which the Jews say, (o).

"if a man builds an house, and afterwards devotes it to a synagogue, it is as a synagogue.''

(o) Piske Harosh Megilia, c. 4. art. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 5. Built us a synagogue] Antiochus had burned the synagogues in various places. This man, new converted, is content to be at cost for God and his people. So the Israelites, received to favour again after their foul fall in setting up the golden calf, brought enough and to spare toward the work of the tabernacle.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

5. He loveth our nation—The Romans were tolerant, from motives of policy, of the religions of the nations they conquered. But this man did more. There were many even at Rome to whom the pure theism of the religion of Jehovah seemed true, and far superior to their own idolatry. This man loved the God of Israel and his worship so well that he built a house for his worshippers. This was a proof of both piety and wealth. It sometimes occurs though not frequently, even in a Christian land, that a wealthy Christian man, with a liberality equal to that of this pagan convert, munificently builds a Christian church.

The Jews divided converts into two classes, I. Proselytes of the gate, who had not entered into the complete adoption of the ritual of Moses. These stood on the patriarchal basis, aiming to keep the seven precepts of Noah’s dispensation. By these they were to abstain from 1, idolatry; 2, murder; 3, incest; 4, robbery; 5, profanity; 6, eating blood and strangled animal food, 7, rebellion. Those keeping these ethical principles would, according to Jewish opinion, be saved. These were commonly styled, Those worshipping God, in distinction from those worshipping gods. II.

Proselytes of righteousness—Those who became circumcised, and accepted the whole law as complete naturalized Jews.

Whether the present centurion had progressed so far as complete Judaism or not, he seems to have progressed farther, even into the righteousness of Christ by faith.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Patriotism and piety.

The mutual respect shown here by Jew and Roman is very pleasing, and the more so that it was so rare. Disdain rather than regard, hatred rather than affection, characterized both peoples; and it is a very agreeable change to find so different a state of mind. Here the Roman loves the Jewish nation, and the elders of the Jews come out to serve the Roman. The plea which they present to Christ, that out of attachment to their nation he had built them a synagogue, was very forcible, and it did not fail. The conjunction of the two clauses of the text suggests the close connection between piety and patriotism.

I OUR INDEBTEDNESS TO THE RELIGION OF OUR NATIVE LAND, The centurion loved the nation, and why? The Jew had one thing to give the Roman, and that was a very great thing. Civilization, military science, and law, were of the Roman; but "salvation was of the Jews". (Joh_4:22) This Roman, who probably saw many things in Galilee that he pitied, found something that first surprised, then convinced, then satisfied and ennobled him he found a true theology and a pure morality. With this he found rest of soul, domestic purity, health and sweetness of life; he became another man, and lived another life. He was indebted to the religion of this country of his adoption. What do we owe to the religion of the land in which we were born? How much more do we owe to the Christianity we have learned in England than the centurion (of the text) owed to the Judaism he learned in Galilee! Our holy faith, taught us in childhood and impressed upon us through all our days, has brought into our view a heavenly Father, a Divine Saviour and Friend, a Holy Spirit and Comforter, a blessed service, a godly brotherhood, a noble life, a glorious hope of immortal blessedness. What shall we render to the country of our birth which has trained us in such truths as these?

II OUR BEST ACKNOWLEDGMENT. This man "loved the nation and built them a synagogue." What better thing could he do than this? What kindlier or truer service could he render them? Those synogogues had been the homes of devotion and the sources of sacred instruction for four hundred years, and they had rendered inestimable service to the nation. The influences which radiated from them had kept the people loyal to their faith, and had preserved in them all the better qualities they possessed. And what can we do to serve the country which has nourished us in the faith of Christ? We can do all that lies in our power to promote its material prosperity, to secure its freedom, to extend its knowledge and intelligence. But, these not being left undone, there is one thing more which is greater than these we can promote its piety. By so doing we shall serve it in the highest sphere; we shall be doing that which will gain for it the favour of Almighty God; we shall be indirectly serving it in all other ways, for the children of God will be the best citizens of their country in any and every department of human action. And how shall we best promote the piety of our land?

1. By living a devout and upright life in our own humble sphere.

2. By making known, in all open ways, the distinctive truths of the gospel of Jesus Christ.

3. By supporting the institutions which are closely connected with it its edifices, its societies, its homes. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

5. ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν. A most unusual thing for a Gentile to do. It shews that the centurion was a Gentile,—probably a proselyte of the gate (though the term was invented later), i.e. one of those who embraced Judaism on the whole, but without becoming a ‘proselyte of righteousness’ by accepting circumcision. It is not impossible that he may have been a Roman, though there is no direct proof that Romans ever held such offices under Herod Antipas. More probably he was some Greek or Syrian, holding a commission under the tetrarch.

τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν. ‘Our synagogue he himself built for us.’ The expression, ‘the synagogue,’ does not necessarily imply that there was only one synagogue in Capernaum, but only that he had built the one from which this deputation came, which was probably the chief synagogue of Capernaum. If Capernaum be Tel Hum (as I became convinced on the spot itself), then the ruins of it shew that it probably possessed two synagogues; and this we should have conjectured beforehand, seeing that Jerusalem is said to have had 400. The walls of one of these, built of white marble, are of the age of the Herods, and stand just above the lake. It may be the very building here referred to. This liberality on the part of the Gentiles was by no means unfrequent. Wealthy Gentile proselytes not seldom sent splendid gifts to the Temple itself. The Ptolemies, Jos. Antt. XII. 2, § 5; Sosius, id. XIV. 16, § 4; Fulvia, id. XVIII. 3, § 5, &c. See on Luk 21:5. The αὐτὸς means that the munificent centurion, who must have been very wealthy, had built the synagogue at his own expense.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

5.] αὐτός, at his own expense. τὴν σ., our synagogue.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

5. ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν This would hardly be said of one who was actually a proselyte. He had learned to admire and respect the pure worship of the Jews and to feel affection for the people who practised it. This would be all the more likely if he were in the service of the Herods rather than that of heathen Rome. See Hastings, D.B. 1. p. 366.

τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμιν “At his own expense he built us our synagogue,” the one which we have; not “a synagogue” (AV.). Had Capernaurn only one synagogue?

If Tell Hûm represents Capernamn, and if the ruins of the synagogue there are from a building of this date, they show with what liberality this centurion had carried out his pious work. But it is doubtful whether the excellent work exhibited in these ruins is quite so early as the first century. The centurions appear in a favourable light in N.T. (23:47; Act 10:22, Act 10:22:26, Act 10:23:17, Act 10:23, Act 10:24, Act 10:24:23, Act 10:27:43). Roman organization produced, and was maintained by, excellent individuals, who were a blessing to others and themselves. As Philo says after praising Petronius the governor of Syria, τοῖς δὲ ἀγαθοῖς ἀγαθὰς ὑπηχεῖν ἔοικε γνώμας ὁ Θεὸς διʼ ὧν ὠφελοῦντες (Leg. ad Caium, p. 1027, ed. Gelen.). Augustus had recognized the value of synagogues in maintaining order and morality. Hastings, D.C.G. art. “Capernaum.”.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

He hath built [αυτος ωκοδομησεν] . He is emphatic; himself, at his own expense.

A synagogue [την συναγωγην] . The article, "the synagogue," marks the particular synagogue which these elders represented. Hence Rev., rightly, "our synagogue." " He did not merely avoid profaning the synagogue " (Bengel).

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.