Luke 7.1-10 - Jesus
Heals a Centurion’s Slave
Introduction: A Centurion's Faith in a Divided World
Our passage today tells the story of a Roman centurion who
seeks healing for his servant.
This account is striking,
not only
because of the remarkable faith of the centurion
but also because of the racial, social, and power dynamics
at play.
It speaks to a world where some hold power, others suffer
under it,
and yet, in
Christ, there is the possibility of a new way.
For us, on Racial Justice Sunday, this passage is an
invitation to reflect
on how
faith, humility, and justice intersect in our divided world.
The centurion represents a system of oppression.
As a Roman officer, he was part of the occupying force in
Israel,
a symbol of
dominance and control over the Jewish people.
His very presence would have been a reminder
of
injustice to those living under Roman rule.
And yet, despite his position of power,
the
centurion displays an extraordinary humility and concern
for someone
beneath him in the social hierarchy—a servant.
His actions reveal a personality that transcends
the usual
expectations of his rank and status.
This act of seeking help from Jesus, a Jewish teacher with
no political power,
can be read
as an act of vulnerability.
The centurion could have demanded assistance
or relied
on his status to secure what he needed.
But instead, he approaches with respect and deference,
recognising
the authority of Jesus as something even greater than his own.
This recognition of divine authority over human structures
can challenge
us to examine the ways in which power operates
in our
society and in our churches,
and to consider how we too might use our influence
for the
healing and restoration of others.
In a world still marked by racial injustice, discrimination,
and inequality,
this
passage calls us to reflect on the ways in which faith can bridge divisions.
It demands of us to consider how we might use our positions
—whether of
privilege or marginalisation—to seek justice?
How can we cultivate the kind of faith that Jesus commends,
one that
acknowledges the worth and dignity of all people?
This centurion’s faith not only brings healing to his
servant,
but also
points us to a vision of the kingdom of God
where authority is rooted in love, humility, and justice
rather than
dominance and control.
An Outsider's Faith, A Lesson for the Church
So let’s take a closer look at the story from Luke’s gospel.
The centurion was an outsider.
A Gentile,
an officer of the oppressive Roman empire,
and yet he
emerges in this passage as a surprising exemplar of faith.
In the Jewish context of the time, he was part of a system
of colonial rule.
There were
very few people who he could not have just summoned
into his
presence if he wanted to see them.
And yet, he does not approach Jesus with a sense of
entitlement.
Instead, he sends Jewish elders to make a plea on his
behalf,
recognising
his own unworthiness to even come before Jesus.
This is radical.
Here is a man with power, status, and privilege,
yet modelling
something we do not often see
—humility
in the face of Christ’s authority.
His faith stands in contrast to the expectation that power
and status
give people
access to divine favour.
He recognises that he is not the centre of the story,
but rather
that God’s authority transcends human structures.
This humility is key to understanding how faith can reshape
systems of injustice.
The centurion also demonstrates an awareness of his
privilege.
He does not presume that he has a right to Jesus’ attention
or that his
position guarantees him divine favour.
Instead, he acknowledges his limitations
and seeks
intercession from those within the Jewish community.
This act invites us to consider how we,
particularly
those of us with social privilege,
must be willing to listen, learn, and seek the guidance
of those
who have been historically marginalised.
True faith is not about exerting power
but about
recognising our dependence on God and on the community of faith.
Moreover, the centurion's faith is deeply relational.
He is not seeking healing for himself but for his servant
—someone
who, in that society, would have been considered insignificant.
This act of intercession challenges us to consider who we
are advocating for today.
Are we using our faith to bring healing and justice to those
who are marginalised,
or are we primarily
focussed on maintaining systems that benefit us?
The centurion's faith challenges us to move beyond personal
spirituality
to a faith
that works for the good of others,
particularly
those who are excluded.
In today’s world, where systems of racial and social
injustice persist,
this
passage calls us to consider how privilege operates in our own contexts.
Who gets access to healing, justice, and restoration?
Who is deemed worthy of intervention?
The centurion’s story is a call for the church
to embody a
faith that does not seek power for its own sake
but instead
seeks to uplift, restore, and reconcile.
Jesus’ Response: A Faith that Crosses Boundaries
Jesus’ response is just as striking as the centurion’s
request.
He does not
reject the plea because of the centurion’s status.
Instead, he is amazed by the man’s faith.
In fact, he
declares, "I tell you, not even in Israel have I found such faith."
This statement is extraordinary because it upends
assumptions
about who
belongs and who does not.
Faith, conceived in this way, is not tied to ethnicity,
nationality, or social standing.
The kingdom
of God breaks through human boundaries.
Jesus’ amazement at the centurion’s faith is notable.
It is one of the few times in the Gospels
where Jesus
is described as being astonished.
His reaction signals an important shift in understanding the
nature of faith
—it is not
about religious heritage or social standing
but about
trust and recognition of divine authority.
The centurion, despite being a Gentile and a representative
of imperial power,
displays
the kind of faith that aligns with God’s kingdom.
Furthermore, Jesus’ willingness to engage with the centurion
challenges
existing social norms.
The interaction defies conventional first-century Jewish-Gentile
boundaries,
demonstrating
that in and through Jesus God's grace is extended to all people.
This challenges us as the church today:
Are we
willing to engage across the boundaries that divide us?
Do we truly see faith and dignity in those who are different
from us?
Jesus’ response calls us to embrace a vision of the kingdom
where all
are welcome, valued, and included.
This story also invites us to examine how we respond
to faith
that emerges from unexpected places.
Too often, we confine our understanding of faith
to certain
traditions, cultures, or institutions.
Yet, Jesus himself acknowledges that true faith
can be
found beyond these boundaries.
This should prompt us to listen to and learn from voices
that have
historically been marginalised in our communities and churches.
On this Racial Justice Sunday, we are reminded that Jesus’
ministry
was one of
boundary-crossing.
He reached out to those who were considered outsiders.
He
challenged the systems that dehumanised people.
He revealed a vision of God’s kingdom
where every
nation, tribe, and people are welcomed (Revelation 7:9).
The flow of power dynamics in this story
challenges
us to rethink how we understand reparations and justice.
The conversation around reparations
rightly
emphasises that those who have benefitted
from
the financial legacy of racism
should
contribute to the betterment of those
who
have been disadvantaged by the colour of their skin.
However, if we conceive of reparations
only as the
transfer of wealth from the powerful to the powerless,
we risk missing the deeper transformation that true justice
requires.
In this passage, Jesus, the powerless Jewish person,
ministers
to the centurion, a powerful Roman officer.
This dynamic suggests that the so-called powerful
have much
to receive from the powerless,
and that the equalising of relationships and power benefits
everyone.
This is not a zero-sum game where one group loses and
another gains;
rather, as
power and resources are shared equitably,
everyone
gains,
and the
sickness at the heart of racialised power is healed.
Racial Justice and the Church’s Witness
Racial justice therefore is not an optional extra for the
church
—it is at
the heart of the gospel.
The church is called to be a place where all people,
regardless
of race or background, find dignity, belonging, and justice.
Yet, we must also acknowledge
that our
churches have not always lived up to this calling.
The deep wounds of racism persist in our communities and
institutions.
Racial justice requires more than words;
it requires
intentional action.
This means actively confronting biases, both personal and
systemic,
and making
space for voices that have long been ignored.
It involves advocating for policies that promote equity,
ensuring
that church leadership reflects the diversity of the body of Christ,
and
creating worship spaces
that
celebrate cultural expressions from all backgrounds.
Furthermore, racial justice calls us to a deeper theological
reflection.
How do our interpretations of scripture uphold justice and
inclusion?
How does
our preaching address racial inequality?
The church must be a prophetic voice, standing against
injustice,
amplifying
the cries of the oppressed,
and
embodying the radical love of Christ.
The question is: will we, like the centurion,
have the
humility to recognise where we fall short?
Will we, like Jesus, be willing to cross boundaries for the
sake of justice and love?
As we reflect on this passage today,
let us
recommit ourselves to being a church
that truly
welcomes, uplifts, and fights for the dignity of all God’s people.
Faith That Acts: Moving from Reflection to Action
You see, faith is not passive.
The centurion’s faith was active—it sought healing,
it worked
for the good of another, it moved beyond words to action.
Likewise, our commitment to racial justice must be more than
a matter of reflection;
it must be
lived out in the life of our church and our communities.
This means fostering deep relationships
with
communities that experience racial injustice,
partnering with organisations that work toward systemic
change,
and
actively challenging discrimination in our own congregations.
It is a joy to be around this building during the week,
and to see
teenagers coming in for their dance classes
at Impact
Dance in the Studio upstairs.
This building is a place of safety, a spiritual home,
for young
people of colour from across our city.
I know we don’t see them on Sunday,
and many of
them are from Muslim background,
but they come to this church each week
to find
joy, health, and healing.
And so our commitment to racial justice requires us
to see
beyond our immediate community,
to advocate for policies that promote fairness
in
education, opportunity, employment, and housing,
ensuring that our faith translates into real, transformative
action.
But we do also need to look amongst ourselves as well,
to rejoice
in the ethnic diversity that God has given to us already,
and to be passionately committed to opposing all forms of
racism
whether
within or beyond our community.
We must also equip ourselves through education
—learning
about the history and impact of racism
and
listening to the lived experiences of those affected.
In this way, through prayer, advocacy, and intentional
engagement,
we can work
toward a church and society
that truly
reflects the love and justice of Christ.
Implementing Racial Justice in Baptist Churches
The call to racial justice therefore requires concrete
actions.
The Baptist Union, working with the Racial Justice
Advocacy Forum
which was
launched here at Bloomsbury a couple of years ago,
has commended some key actions
for building
racial justice in our congregations,
urging churches to implement policies
that
challenge racism and ensure inclusivity.
These recommendations include:
ensuring that diversity and inclusion are prioritised
in leadership and governance structures.
Providing training for ministers and church leaders on anti-racism,
helping congregations to recognise and address unconscious biases.
Creating spaces for Black and minority ethnic voices
to be heard and valued in our worship,
decision-making, and community engagement.
Partnering with organisations that advocate for racial justice,
both within and beyond the church,
amplifying the voices of those affected by racial discrimination.
Committing to reviewing our church policies regularly
to ensure they align with principles of racial equity and justice.
These actions align with the biblical call to justice
and reflect the heart of the gospel.
By implementing these recommendations,
churches can move from passive reflection to active transformation,
demonstrating what it means to be a truly inclusive and just community of faith.
At this point I just want to mention the issue of intersectionality.
There is a reading of the story of the healing of the Centurion’s servant
which suggests that their relationship, the Centurion and the servant,
were more than just good friends.
Some have seen in this story
a powerful biblical example of a same sex couple.
Whether this is the case or not,
I think it raises for us the issue of how racism
can intersect with gender identity, homophobia and transphobia.
In October last year, Bloomsbury hosted a day conference
entitled ‘Unified in Love: Everybody. Every Story’
which sought to amplify Black and Brown LGBTQ affirming voices,
support affirming leaders, and provide practical and theological support.
The keynote speaker was Professor Robert Beckford,
a Black Theologian well-known from his TV documentary work.
Standing where I am now,
he made a passionate plea to the mostly Black congregation,
suggesting that those who have experienced the evils of systemic racism
can be those best placed to be at the forefront
of opposing exclusions on the grounds of gender and sexuality.
There is a common misconception that LGBTQ affirmation
and being a Black or Brown person don’t mix.
Some have even told me that Bloomsbury’s support for same sex marriage
is a racism endeavour because it
‘excludes people from non-white backgrounds’.
I think this conference with Robert Beckford,
held here just a few months ago, gives the lie to this.
Injustice is injustice, and working for justice in one area of identity
does not preclude doing the same in other areas.
Rather, in the name of Christ, it should mandate it.
Conclusion: A Vision of the Kingdom
So here in Luke 7, we see a glimpse of God’s kingdom
—a place where the dividing walls of hostility are broken down,
where faith is recognised in the least expected places,
and where healing is extended beyond the boundaries we create.
But this is not just a future hope
—it is a present reality that we are called to live into now.
Realised eschatology reminds us that the kingdom is both 'already' and 'not yet'
—God’s justice is breaking into our world,
and we are invited to be part of that transformation.
As a church, our partnerships with the Racial Justice Advocacy Forum,
and with the organisation BLAM,
which stands for Black Learning Achievement and Mental Health,
has been an expression of this kingdom reality.
We have spoken out against racial injustice,
amplifying the voices of those affected and holding institutions accountable.
But there is so much more that we could do,
more that we will do,
more that we must do.
I hope we can embrace and embody the recommendations
for Baptist churches to implement policies of racial justice,
ensuring that our communities reflect the inclusivity and justice of God’s kingdom.
May we continue this work,
enacting a faith that does not wait passively for change
but actively seeks to bring it about.
Let us be a church that lives the reality of the kingdom today,
standing in solidarity with the oppressed, advocating for justice,
and witnessing to the boundless love of God.
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