Teks -- Luke 17:1-37 (NET)

Sin, Forgiveness, Faith, and Service

17:1 Jesus said to his disciples, “Stumbling blocks are sure to come, but woe to the one through whom they come! 17:2 It would be better for him to have a millstone tied around his neck and be thrown into the sea than for him to cause one of these little ones to sin. 17:3 Watch yourselves! If your brother sins, rebuke him. If he repents, forgive him. 17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive him.” 17:5 The apostles said to the Lord, “Increase our faith!” 17:6 So the Lord replied, “If you had faith the size of a mustard seed, you could say to this black mulberry tree, ‘Be pulled out by the roots and planted in the sea,’ and it would obey you. 17:7 “Would any one of you say to your slave who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? 17:8 Won’t the master instead say to him, ‘Get my dinner ready, and make yourself ready to serve me while I eat and drink. Then you may eat and drink’? 17:9 He won’t thank the slave because he did what he was told, will he? 17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; we have only done what was our duty.’”

The Grateful Leper

17:11 Now on the way to Jerusalem, Jesus was passing along between Samaria and Galilee. 17:12 As he was entering a village, ten men with leprosy met him. They stood at a distance, 17:13 raised their voices and said, “Jesus, Master, have mercy on us.” 17:14 When he saw them he said, “Go and show yourselves to the priests.” And as they went along, they were cleansed. 17:15 Then one of them, when he saw he was healed, turned back, praising God with a loud voice. 17:16 He fell with his face to the ground at Jesus’ feet and thanked him. (Now he was a Samaritan.) 17:17 Then Jesus said, “Were not ten cleansed? Where are the other nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” 17:19 Then he said to the man, “Get up and go your way. Your faith has made you well.”

The Coming of the Kingdom

17:20 Now at one point the Pharisees asked Jesus when the kingdom of God was coming, so he answered, “The kingdom of God is not coming with signs to be observed, 17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is in your midst.”

The Coming of the Son of Man

17:22 Then he said to the disciples, “The days are coming when you will desire to see one of the days of the Son of Man, and you will not see it. 17:23 Then people will say to you, ‘Look, there he is!’ or ‘Look, here he is!’ Do not go out or chase after them. 17:24 For just like the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day. 17:25 But first he must suffer many things and be rejected by this generation. 17:26 Just as it was in the days of Noah, so too it will be in the days of the Son of Man. 17:27 People were eating, they were drinking, they were marrying, they were being given in marriage– right up to the day Noah entered the ark. Then the flood came and destroyed them all. 17:28 Likewise, just as it was in the days of Lot, people were eating, drinking, buying, selling, planting, building; 17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. 17:30 It will be the same on the day the Son of Man is revealed. 17:31 On that day, anyone who is on the roof, with his goods in the house, must not come down to take them away, and likewise the person in the field must not turn back. 17:32 Remember Lot’s wife! 17:33 Whoever tries to keep his life will lose it, but whoever loses his life will preserve it. 17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. 17:35 There will be two women grinding grain together; one will be taken and the other left.” 17:36 [[EMPTY]] 17:37 Then the disciples said to him, “Where, Lord?” He replied to them, “Where the dead body is, there the vultures will gather.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Luk 17:1 - It is impossible

It is impossible ( anendekton estin ).

See ouk endechetai in Luk 13:33. Alpha privative (an - ) and endektos , verbal adjective, from endechomai . The word occurs only in late Greek and only here in the N.T. The meaning is inadmissible, unallowable.

Robertson: Luk 17:1 - But that occasions of stumbling should come

But that occasions of stumbling should come ( tou ta skandala mē elthein ).

This genitive articular infinitive is not easy to explain. In Act 10:25 there is another example where the genitive articular infinitive seems to be used as a nominative (Robertson, Grammar , p. 1040). The loose Hebrew infinitive construction may have a bearing here, but one may recall that the original infinitives were either locatives -(eni ) or datives -(ai ). Ta skandala is simply the accusative of general reference. Literally, the not coming as to occasions of stumbling. For skandalon (a trap) See note on Mat 5:29; and the note on Mat 16:23. It is here only in Luke. The positive form of this saying appears in Mat 18:7.

Robertson: Luk 17:2 - It were well for him

It were well for him ( lusitelei autōi ).

An old word, but only here in the N.T., from lusitelēs and this from luō , to pay, and ta telē , the taxes. So it pays the taxes, it returns expenses, it is profitable. Literally here, "It is profitable for him"(dative case, autōi ). Matthew has sumpherei (it is advantageous, bears together for).

Robertson: Luk 17:2 - If a millstone were hanged

If a millstone were hanged ( ei lithos mulikos perikeitai ).

Literally, "if a millstone is hanged."Present passive indicative from perikeimai (to lie or be placed around). It is used as a perfect passive of peritithēmi . So it is a first-class condition, determined as fulfilled, not second-class as the English translations imply. Mulikos is simply a stone (lithos ), belonging to a mill. Here only in the text of Westcott and Hort, not in Mar 9:42 which is like Mat 18:6 mulos onikos where the upper millstone is turned by an ass.

Robertson: Luk 17:2 - Were thrown

Were thrown ( erriptai ).

Perfect passive indicative from rhiptō , old verb. Literally, is thrown or has been thrown or cast or hurled. Mark has beblētai and Matthew katapontisthēi , which see, all three verbs vivid and expressive. Rather than (ē ). The comparative is not here expressed before ē as one would expect. It is implied in lusitelei . See the same idiom in Luk 15:7.

Robertson: Luk 17:3 - If thy brother sin

If thy brother sin ( ean hamartēi ).

Second aorist (ingressive) subjunctive in condition of third class.

Robertson: Luk 17:4 - Seven times in a day

Seven times in a day ( heptakis tēs hēmeras ).

Seven times within the day. On another occasion Peter’ s question (Mat 18:21) brought Christ’ s answer "seventy times seven"(Mat 18:22), which see note. Seven times during the day would be hard enough for the same offender.

Robertson: Luk 17:5 - Increase

Increase ( prosthes ).

Second aorist active imperative of prostithēmi , to add to. Bruce thinks that this sounds much like the stereotyped petition in church prayers. A little reflection will show that they should answer the prayer themselves.

Robertson: Luk 17:6 - If ye have

If ye have ( ei echete ).

Condition of the first class, assumed to be true.

Robertson: Luk 17:6 - Ye would say

Ye would say ( elegete an ).

Imperfect active with an and so a conclusion (apodosis) of the second class, determined as unfulfilled, a mixed condition therefore.

Robertson: Luk 17:6 - Sycamine tree

Sycamine tree ( sukaminōi ).

At the present time both the black mulberry (sycamine) and the white mulberry (sycamore) exist in Palestine. Luke alone in the N.T. uses either word, the sycamine here, the sycamore in Luk 19:4. The distinction is not observed in the lxx, but it is observed in the late Greek medical writers for both trees have medicinal properties. Hence it may be assumed that Luke, as a physician, makes the distinction. Both trees differ from the English sycamore. In Mat 17:20 we have "mountain"in place of "sycamine tree."

Robertson: Luk 17:6 - Be thou rooted up

Be thou rooted up ( ekrizōthēti ).

First aorist passive imperative as is phuteuthēti .

Robertson: Luk 17:6 - Would have obeyed

Would have obeyed ( hupēkousen an ).

First aorist active indicative with an , apodosis of a second-class condition (note aorist tense here, imperfect elegete ).

Robertson: Luk 17:7 - Sit down to meat

Sit down to meat ( anapese ).

Recline (for the meal). Literally, fall up (or back).

Robertson: Luk 17:8 - And will not rather say

And will not rather say ( all' ouk erei ).

Robertson: Luk 17:8 - But will not say?

But will not say?

Ouk in a question expects the affirmative answer.

Robertson: Luk 17:8 - Gird thyself

Gird thyself ( perizōsamenos ).

Direct middle first aorist participle of perizōnnumi , to gird around.

Robertson: Luk 17:8 - Till I have eaten and drunken

Till I have eaten and drunken ( heōs phagō kai piō ).

More exactly, till I eat and drink. The second aorist subjunctives are not future perfects in any sense, simply punctiliar action, effective aorist.

Robertson: Luk 17:8 - Thou shalt eat and drink

Thou shalt eat and drink ( phagesai kai piesai ).

Future middle indicative second person singular, the uncontracted forms -esai as often in the Koiné. These futures are from the aorist stems ephagon and epion without sigma .

Robertson: Luk 17:9 - Does he thank?

Does he thank? ( mē echei chariṉ ).

Mē expects the negative answer. Echō charin , to have gratitude toward one, is an old Greek idiom (1Ti 1:12; 2Ti 1:3; Heb 12:28).

Robertson: Luk 17:10 - Unprofitable

Unprofitable ( achreioi ).

The Syriac Sinaitic omits "unprofitable."The word is common in Greek literature, but in the N.T. only here and Mat 25:30 where it means "useless"(a privative and chreios from chraomai , to use). The slave who only does what he is commanded by his master to do has gained no merit or credit. "In point of fact it is not commands, but demands we have to deal with, arising out of special emergencies"(Bruce). The slavish spirit gains no promotion in business life or in the kingdom of God.

Robertson: Luk 17:11 - Through the midst of Samaria and Galilee

Through the midst of Samaria and Galilee ( dia meson Samarias kai Galilaias ).

This is the only instance in the N.T. of dia with the accusative in the local sense of "through."Xenophon and Plato use dia mesou (genitive). Jesus was going from Ephraim (Joh 11:54) north through the midst of Samaria and Galilee so as to cross over the Jordan near Bethshean and join the Galilean caravan down through Perea to Jerusalem. The Samaritans did not object to people going north away from Jerusalem, but did not like to see them going south towards the city (Luk 9:51-56).

Robertson: Luk 17:12 - Which stood afar off

Which stood afar off ( hoi anestēsan porrōthen ).

The margin of Westcott and Hort reads simply estēsan . The compound read by B means "rose up,"but they stood at a distance (Lev 13:45.). The first healing of a leper (Luk 5:12-16) like this is given by Luke only.

Robertson: Luk 17:13 - Lifted up

Lifted up ( ēran ).

First aorist active of the liquid verb airō .

Robertson: Luk 17:14 - As they went

As they went ( en tōi hupagein autous ).

Favourite Lukan idiom of en with articular infinitive as in Luk 17:11 and often.

Robertson: Luk 17:16 - And he was a Samaritan

And he was a Samaritan ( kai autos ēn Samareitēs ).

This touch colours the whole incident. The one man who felt grateful enough to come back and thank Jesus for the blessing was a despised Samaritan. The autos has point here.

Robertson: Luk 17:18 - Save this stranger

Save this stranger ( ei mē ho allogenēs ).

The old word was allophulos (Act 10:28), but allogenēs occurs in the lxx, Josephus, and inscriptions. Deissmann ( Light from the Ancient East , p. 80) gives the inscription from the limestone block from the Temple of Israel in Jerusalem which uses this very word which may have been read by Jesus: Let no foreigner enter within the screen and enclosure surrounding the sanctuary (Mēthena allogenē eisporeuesthai entos tou peri to hieron truphaktou kai peribolou ).

Robertson: Luk 17:20 - With observation

With observation ( meta paratēseōs ).

Late Greek word from paratēreō , to watch closely. Only here in the N.T. Medical writers use it of watching the symptoms of disease. It is used also of close astronomical observations. But close watching of external phenomena will not reveal the signs of the kingdom of God.

Robertson: Luk 17:21 - Within you

Within you ( entos humōn ).

This is the obvious, and, as I think, the necessary meaning of entos . The examples cited of the use of entos in Xenophon and Plato where entos means "among"do not bear that out when investigated. Field ( Ot. Norv. ) "contends that there is no clear instance of entos in the sense of among"(Bruce), and rightly so. What Jesus says to the Pharisees is that they, as others, are to look for the kingdom of God within themselves, not in outward displays and supernatural manifestations. It is not a localized display "Here"or "There."It is in this sense that in Luk 11:20 Jesus spoke of the kingdom of God as "come upon you"(ephthasen eph' humās ), speaking to Pharisees. The only other instance of entos in the N.T. (Mat 23:26) necessarily means "within"("the inside of the cup"). There is, beside, the use of entos meaning "within"in the Oxyrhynchus Papyrus saying of Jesus of the Third Century (Deissmann, Light from the Ancient East , p. 426) which is interesting: "The kingdom of heaven is within you"(entos humōn as here in Luk 17:21).

Robertson: Luk 17:23 - Go not away nor follow after them

Go not away nor follow after them ( mē apelthēte mēde diōxēte ).

Westcott and Hort bracket apelthēte mēde . Note aorist subjunctive with mē in prohibition, ingressive aorist. Do not rush after those who set times and places for the second advent. The Messiah was already present in the first advent (Luk 17:21) though the Pharisees did not know it.

Robertson: Luk 17:24 - Lighteneth

Lighteneth ( astraptousa ).

An old and common verb, though only here and Luk 24:4 in the N.T. The second coming will be sudden and universally visible. There are still some poor souls who are waiting in Jerusalem under the delusion that Jesus will come there and nowhere else.

Robertson: Luk 17:25 - But first

But first ( prōton de ).

The second coming will be only after the Cross.

Robertson: Luk 17:27 - They ate, they drank, they married, they were given in marriage

They ate, they drank, they married, they were given in marriage ( ēsthion , epinon , egamoun , egamizonto ).

Imperfects all of them vividly picturing the life of the time of Noah. But the other tenses are aorists (Noah entered eisēlthen , the flood came ēlthen , destroyed apōlesen ).||

Robertson: Luk 17:28

@@Note the same sharp contrast between the imperfects here ( ate ēsthion , drank epinon , bought ēgorazon , sold epōloun , planted ephuteuon , builded ōikodomoun ) and the aorists in Luk 17:29 ( went out exēlthen , rained ebrexen , destroyed apōlesen ).

Robertson: Luk 17:30 - Is revealed

Is revealed ( apokaluptetai ).

Prophetic and futuristic present passive indicative.

Robertson: Luk 17:31 - Let him not go down

Let him not go down ( mē katabatō ).

Second aorist active imperative of katabainō with mē in a prohibition in the third person singular. The usual idiom here would be mē and the aorist subjunctive. See Mar 13:15. and Mat 24:17. when these words occur in the great eschatological discussion concerning flight before the destruction of Jerusalem. Here the application is "absolute indifference to all worldly interests as the attitude of readiness for the Son of Man"(Plummer).

Robertson: Luk 17:32 - Remember Lot’ s wife

Remember Lot’ s wife ( mnēmoneuete tēs gunaikos Lōt ).

Here only in the N.T. A pertinent illustration to warn against looking back with yearning after what has been left behind (Gen 19:26).

Robertson: Luk 17:33 - Shall preserve it

Shall preserve it ( zōogonēsei autēn ).

Or save it alive. Here only in the N.T. except 1Ti 6:13; Act 7:19. It is a late word and common in medical writers, to bring forth alive (zōos , genō ) and here to keep alive.

Robertson: Luk 17:34 - In that night

In that night ( tautēi tēi nukti ).

More vivid still, "on this night,"when Christ comes.

Robertson: Luk 17:35 - Shall be grinding

Shall be grinding ( esontai alēthousai ).

Periphrastic future active indicative of alēthō , an old verb only in the N.T. here and Mat 24:41.

Robertson: Luk 17:35 - Together

Together ( epi to auto ).

In the same place, near together as in Act 2:1.

Robertson: Luk 17:37 - The eagles

The eagles ( hoi aetoi ).

Or the vultures attracted by the carcass. This proverb is quoted also in Mat 24:28. See Job 39:27-30; Hab 1:8; and Hos 8:1. Double compound (epi - sun - ) in epi - sun - achthēsontai completes the picture.

Vincent: Luk 17:1 - Impossible

Impossible ( ἀνένδεκτον )

Inadmissible. Only here in New Testament. See on it cannot be, Luk 13:33.

Vincent: Luk 17:1 - Offences

Offences

See on offend, Mat 5:29; and compare on Mat 16:23.

Vincent: Luk 17:2 - It were better

It were better ( λυσιτελεῖ )

Only here in New Testament. The verb means to pay what is due, and is equivalent to our phrase, it pays.

Vincent: Luk 17:2 - Millstone

Millstone

Compare Mat 18:6. The correct reading here is λίθος μυλικός , a millstone; not a great millstone as Matthew

Vincent: Luk 17:2 - Thrown

Thrown ( ἔῤῥιπται )

Hurled: with an underlying sense of violence, called out by so great an outrage.

Vincent: Luk 17:3 - Rebuke

Rebuke

See on straitly charged, Luk 9:21.

Vincent: Luk 17:6 - Sycamine

Sycamine

Or mulberry. Luke distinguishes between this and συκομορέα , the fig-mulberry (Luk 19:4). The names were sometimes confused, but a physician would readily make the distinction, as both were used medicinally.

Vincent: Luk 17:9 - I trow not

I trow not

Omitted by the best texts.

Vincent: Luk 17:10 - Unprofitable

Unprofitable ( ἀχρεῖοι )

From χρεία , requirement; something which the master must pay. Not useless, but having rendered no service beyond what was due. " The profit does not begin until the servant goes beyond his obligation" (Meyer). " A servant owes all things " (Bengel).

Vincent: Luk 17:11 - Through the midst of

Through the midst of

It may also mean between or on the borders of. The Am. Rev. insists on the latter.

Vincent: Luk 17:12 - Lepers

Lepers

See on Luk 5:12.

Vincent: Luk 17:20 - With observation

With observation ( μετὰ παρατηρήσεως )

Only here in New Testament. The progress of the kingdom cannot be defined by visible marks like that of an earthly kingdom. Its growth in the world is a process of pervasion , like the working of the leaven through the lump.

Vincent: Luk 17:21 - Within

Within

Better, in the midst of. Meyer acutely remarks that " you refers to the Pharisees, in whose hearts nothing certainly found a place less than did the ethical kingdom of God." Moreover, Jesus is not speaking of the inwardness of the kingdom, but of its presence . " The whole language of the kingdom of heaven being within men, rather than men being within the kingdom, is modern" (Trench, after Meyer).

Vincent: Luk 17:24 - Lighteneth

Lighteneth ( ἀστράπτουσα )

Only here and Luk 24:4.

Vincent: Luk 17:25 - Rejected

Rejected

See on disallowed, 1Pe 2:4; and tried , 1Pe 1:7.

Vincent: Luk 17:31 - Goods

Goods

See on Mat 12:29.

Vincent: Luk 17:31 - On the house-top

On the house-top

See on Mat 24:17.

Vincent: Luk 17:33 - Shall preserve

Shall preserve ( ζωογονήσει )

Only here and Act 7:19. Originally to engender; thence to produce alive or endue with life, and so to preserve alive . Wyc., shall quicken it.

Vincent: Luk 17:37 - Eagles

Eagles

See on Mat 24:28.

Wesley: Luk 17:1 - It is impossible but offences will come

And they ever did and do come chiefly by Pharisees, that is, men who trust in themselves that they are righteous, and despise others. Mat 18:6; Mar 9:42.

Wesley: Luk 17:2 - Little ones

Weak believers.

Wesley: Luk 17:3 - Take heed to yourselves

That ye neither offend others, nor be offended by others. Mat 18:15.

Wesley: Luk 17:4 - If he sin against thee seven times in a day, and seven times in a day return, saying, I repent

That is, if he give sufficient proof that he does really repent, after having sinned ever so often, receive him just as if he had never sinned against thee. But this forgiveness is due only to real penitents. In a lower sense we are to forgive all, penitent or impenitent; (so as to bear them the sincerest good will, and to do them all the good we can;) and that not seven times only, but seventy times seven.

Wesley: Luk 17:5 - Lord, increase our faith

That we may thus forgive, and may neither offend nor be offended. Mat 17:20.

Wesley: Luk 17:6 - And he said, If ye had faith as a grain of mustard seed

If ye had the least measure of true faith, no instance of duty would be too hard for you.

Wesley: Luk 17:6 - Ye would say to this sycamine tree

This seems to have been a kind of proverbial expression.

Wesley: Luk 17:7 - But which of you

But is it not meet that you should first obey, and then triumph? Though still with a deep sense of your utter unprofitableness.

Wesley: Luk 17:9 - Doth he thank that servant

Does he account himself obliged to him?

Wesley: Luk 17:10 - When ye have done all, say, We are unprofitable servants

For a man cannot profit God. Happy is he who judges himself an unprofitable servant: miserable is he whom God pronounces such. But though we are unprofitable to him, our serving him is not unprofitable to us. For he is pleased to give by his grace a value to our good works, which in consequence of his promise entitles us to an eternal reward.

Wesley: Luk 17:20 - The kingdom of God cometh not with observation

With such outward pomp as draws the observation of every one.

Wesley: Luk 17:21 - Neither shall they say, Lo here, or lo there

This shall not be the language of those who are, or shall be sent by me, to declare the coming of my kingdom.

Wesley: Luk 17:21 - For behold the kingdom of God is within or among you

Look not for it in distant times or remote places: it is now in the midst of you: it is come: it is present in the soul of every true believer: it is a spiritual kingdom, an internal principle. Wherever it exists, it exists in the heart.

Wesley: Luk 17:22 - Ye shall desire to see one of the days of the Son of man

One day of mercy. or one day wherein you might converse with me, as you do now.

Wesley: Luk 17:23 - They shall say, See, Christ is here, or there

Limiting his presence to this or that place. Mat 24:23.

Wesley: Luk 17:24 - So shall also the Son of man be

So swift, so wide, shall his appearing be: In his day - The last day.

Wesley: Luk 17:26 - The days of the Son of man

Those which immediately follow that which is eminently styled his day. Mat 24:37.

Wesley: Luk 17:31 - In that day

(Which will be the grand type of the last day) when ye shall see Jerusalem encompassed with armies.

Wesley: Luk 17:32 - Remember Lot's wife

And escape with all speed, without ever looking behind you. Luk 9:24; Joh 12:25.

Wesley: Luk 17:33

The sense of this and the following verses is, Yet as great as the danger will be, do not seek to save your life by violating your conscience: if you do, you will surely lose it: whereas if you should lose it for my sake, you shall be paid with life everlasting. But the most probable way of preserving it now, is to be always ready to give it up: a peculiar Providence shall then watch over you, and put a difference between you and other men.

Wesley: Luk 17:37

Mat 24:28.

JFB: Luk 17:3-4

(See on Mat 18:15-17; Mat 18:21-22).

JFB: Luk 17:4 - seven times

Not a lower measure of the forgiving spirit than the "seventy times seven" enjoined on Peter, which was occasioned by his asking if he was to stop at seven times. "No," is the virtual answer, "though it come to seventy times that number, if only he ask forgiveness in sincerity."

JFB: Luk 17:5 - Lord

(See on Luk 10:1).

JFB: Luk 17:5 - increase our faith

Moved by the difficulty of avoiding and forgiving "offenses." This is the only instance in which a spiritual operation upon their souls was solicited of Christ by the Twelve; but a kindred and higher prayer had been offered before, by one with far fewer opportunities. (See on Mar 9:24.)

JFB: Luk 17:6 - sycamine

Mulberry. (See on Mar 11:22-24.)

JFB: Luk 17:7-10 - say unto him by and by

The "by and by" (or rather "directly") should be joined not to the saying but the going: "Go directly." The connection here is: "But when your faith has been so increased as both to avoid and forgive offenses, and do things impossible to all but faith, be not puffed up as though you had laid the Lord under any obligations to you."

JFB: Luk 17:9 - I trow not

Or, as we say, when much more is meant, "I should think not."

JFB: Luk 17:10 - unprofitable

A word which, though usually denoting the opposite of profit, is here used simply in its negative sense. "We have not, as his servants, profited or benefited God at all." (Compare Job 22:2-3; Rom 11:35.)

JFB: Luk 17:11-13 - through the midst of Samaria and Galilee

Probably on the confines of both.

JFB: Luk 17:12 - stood afar off

(Compare Lev 13:45-46).

JFB: Luk 17:13 - they lifted up

Their common misery drawing these poor outcasts together (2Ki 7:3), nay, making them forget the fierce national antipathy of Jew and Samaritan [TRENCH].

JFB: Luk 17:13 - Jesus, &c.

(Compare Mat 20:30-33). How quick a teacher is felt misery, even though as here the teaching may be soon forgotten!

JFB: Luk 17:14 - show yourselves

As cleansed persons. (See on Mat 8:4.) Thus too would the Samaritan be taught that "salvation is of the Jews" (Joh 4:22).

JFB: Luk 17:14 - as they went, were cleansed

In how many different ways were our Lord's cures wrought, and this different from all the rest.

JFB: Luk 17:17-18 - Were there not ten cleansed

Rather, were not the ten cleansed? that is, the whole of them--an example (by the way) of Christ's omniscience [BENGEL].

JFB: Luk 17:18 - this stranger

"this alien" (literally, "of another race"). The language is that of wonder and admiration, as is expressly said of another exhibition of Gentile faith (Mat 8:10).

JFB: Luk 17:19 - Arise

For he had "fallen down on his face at His feet" (Luk 17:16) and there lain prostrate.

JFB: Luk 17:19 - faith made thee whole

Not as the others, merely in body, but in that higher spiritual sense with which His constant language has so familiarized us.

JFB: Luk 17:20-25 - when, &c.

To meet the erroneous views not only of the Pharisees, but of the disciples themselves, our Lord addresses both, announcing the coming of the kingdom under different aspects.

JFB: Luk 17:20-25 - It cometh not with observation

With watching or lying in wait, as for something outwardly imposing and at once revealing itself.

JFB: Luk 17:21 - Lo here! . . . lo there!

Shut up within this or that sharply defined and visible geographical or ecclesiastical limit.

JFB: Luk 17:21 - within you

Is of an internal and spiritual character (as contrasted with their outside views of it). But it has its external side too.

JFB: Luk 17:22 - The days

Rather "Days."

JFB: Luk 17:22 - will come

As in Luk 19:43, when, amidst calamities, &c., you will anxiously look for a deliverer, and deceivers will put themselves forward in this character.

JFB: Luk 17:22 - one of the days of the Son of man

Himself again among them but for one day; as we say when all seems to be going wrong and the one person who could keep them right is removed [NEANDER in STIER, &c.]. "This is said to guard against the mistake of supposing that His visible presence would accompany the manifestation and establishment of His kingdom" [WEBSTER and WILKINSON].

JFB: Luk 17:23 - they shall say, See here . . . go not, &c.

A warning to all so-called expositors of prophecy and their followers, who cry, Lo there and see here, every time that war breaks out or revolutions occur.

JFB: Luk 17:24 - as lightning . . . so . . . the Son of man

That is it will be as manifest. The Lord speaks here of His coming and manifestation in a prophetically indefinite manner, and in these preparatory words blends into one the distinctive epochs [STIER]. When the whole polity of the Jews, civil and ecclesiastical alike, was broken up at once, and its continuance rendered impossible by the destruction of Jerusalem, it became as manifest to all as the lightning of heaven that the kingdom of God had ceased to exist in its old, and had entered on a new and perfectly different form. So it may be again, ere its final and greatest change at the personal coming of Christ, and of which the words in their highest sense are alone true.

JFB: Luk 17:25 - But first . . . suffer, &c.

This shows that the more immediate reference of Luk 17:23 is to an event soon to follow the death of Christ. It was designed to withdraw the attention of "His disciples" from the glare in which His foregoing words had invested the approaching establishment of His kingdom.

JFB: Luk 17:26-30 - eat . . . married . . . planted

All the ordinary occupations and enjoyments of life. Though the antediluvian world and the cities of the plain were awfully wicked, it is not their wickedness, but their worldliness, their unbelief and indifference to the future, their unpreparedness, that is here held up as a warning. Note.--These recorded events of Old Testament history--denied or explained away nowadays by not a few--are referred to here as facts.

JFB: Luk 17:31-33 - to take it away . . . Remember, &c.

A warning against that lingering reluctance to part with present treasures which induces some to remain in a burning house, in hopes of saving this and that precious article till consumed and buried in its ruins. The cases here supposed, though different, are similar.

JFB: Luk 17:32 - Lot's wife

Her "look back," for that is all that is said of her, and her recorded doom. Her heart was in Sodom still, and the "look" just said, "And must I bid it adieu?"

JFB: Luk 17:33 - Whosoever, &c.

(See on Luk 9:23-27).

JFB: Luk 17:34 - two in one bed

The prepared and unprepared mingled in closest intercourse together in the ordinary walks and fellowships of life, when the moment of severance arrives. Awful truth! realized before the destruction of Jerusalem, when the Christians found themselves forced by their Lord's directions (Luk 21:21) at once and for ever away from their old associates; but most of all when the second coming of Christ shall burst upon a heedless world.

JFB: Luk 17:37 - Where

Shall this occur?

JFB: Luk 17:37 - Wheresoever, &c.

"As birds of prey scent out the carrion, so wherever is found a mass of incurable moral and spiritual corruption, there will be seen alighting the ministers of divine judgment," a proverbial saying terrifically verified at the destruction of Jerusalem, and many times since, though its most tremendous illustration will be at the world's final day.

Clarke: Luk 17:1 - It is impossible but that offenses will come

It is impossible but that offenses will come - Such is the corrupt state of the human heart that, notwithstanding all the influences of grace, and the promises of glory, men will continue to sin against God; and his justice must continue to punish. See on Mat 18:6 (note).

Clarke: Luk 17:2 - A mill-stone

A mill-stone - That drowning a person with a stone tied about the neck was an ancient mode of punishment, see proved in the note on Mat 18:6, Mat 18:7 (note), to which let the following be added. To have a mill-stone hanged about the neck, was a common proverb. "Samuel saith, A man may marry, and after that addict himself to the study of the law. Rab. Jochanan saith, No: shall he addict himself to the study of the law with a mill-stone about his neck?"The place in Aristophanes, to which the reader is referred in the note on Mat 18:6 (note), is the following: -

Αραν μετεωρον εις το βαραθρον εμβαλω

Εκ του λαρυγγος εκκρεμασας ὑπερβολον

"Lifting him up into the air, I will plunge him into the deep: a great stone being hung about his neck.

Aristoph. in Equit. ver. 1359.

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Clarke: Luk 17:3-4 - If thy brother trespass

If thy brother trespass - See the notes on Mat 18:21, Mat 18:22.

Clarke: Luk 17:5 - Increase our faith

Increase our faith - This work of pardoning every offense of every man, and that continually, seemed so difficult, even to the disciples themselves, that they saw, without an extraordinary degree of faith, they should never be able to keep this command. But some think that this and what follows relate to what Matthew has mentioned. Mat 17:19, Mat 17:20.

Clarke: Luk 17:6 - As a grain of mustard seed

As a grain of mustard seed - A faith that increases and thrives as that is described to do, Mat 13:32 (note), where see the note. See also Mat 17:20

Clarke: Luk 17:6 - This sycamine

This sycamine - The words seem to intimate that they were standing by such a tree. The sycamine is probably the same as the sycamore. Sycamore with us, says Mr. Evelyn, is falsely so called, being our acer majus , greater maple. The true sycamore is the ficus Pharaonis or Aegyptia, Pharaoh’ s, or Egyptian fig-tree; called also, from its similitude in leaves and fruit, morosyous, or mulberry fig-tree. The Arabians call it guimez : it grows in Cyprus, Caria, Rhodes, and in Judea and Galilee, where our Lord at this time was: see Luk 17:11. St. Jerome, who was well acquainted with these countries, translates the word mulberry-tree

Clarke: Luk 17:6 - Be thou plucked up by the root

Be thou plucked up by the root - See the note on Mat 21:21, where it is shown that this mode of speech refers to the accomplishment of things very difficult, but not impossible.

Clarke: Luk 17:7-9 - Which of you, having a servant

Which of you, having a servant - It is never supposed that the master waits on the servant - the servant is bound to wait on his master, and to do every thing for him to the uttermost of his power: nor does the former expect thanks for it, for he is bound by his agreement to act thus, because of the stipulated reward, which is considered as being equal in value to all the service that he can perform.

Clarke: Luk 17:10 - We are unprofitable servants

We are unprofitable servants - This text has often been produced to prove that no man can live without committing sin against God. But let it be observed, the text says unprofitable servants, not sinful servants. If this text could be fairly construed to countenance sinful imperfection, it would be easy to demonstrate that there is not one of the spirits of just men made perfect, in paradise, nor a ministering angel at the throne of God, but is sinfully imperfect: for none of these can work righteousness, in the smallest degree, beyond those powers which God has given them; and justice and equity require that they should exert those powers to the uttermost in the service of their Maker; and, after having acted thus, it may be justly said, They have done only what it was their duty to do. The nature of God is illimitable, and all the attributes of that nature are infinitely glorious: they cannot be lessened by the transgressions of his creatures, nor can they be increased by the uninterrupted, eternal obedience, and unceasing hallelujahs, of all the intelligent creatures that people the whole vortex of nature. When ages, beyond the power of arithmetic to sum up, have elapsed, it may be said of the most pure and perfect creatures, "Ye are unprofitable servants."Ye have derived your being from the infinite fountain of life: ye are upheld by the continued energy of the Almighty: his glories are infinite and eternal, and your obedience and services, however excellent in themselves, and profitable to you, have added nothing, and can add nothing, to the absolute excellencies and glories of your God.

Clarke: Luk 17:11 - He passed through the midst of Samaria and Galilee

He passed through the midst of Samaria and Galilee - He first went through Galilee, whence he set out on his journey; and then through Samaria, of which mention is made, Luk 9:51, Luk 9:52. All who went from Galilee to Jerusalem must have necessarily passed through Samaria, unless they had gone to the westward, a very great way about. Therefore John tells us, Joh 4:4, that when Jesus left Judea to go into Galilee, it was necessary for him to pass through Samaria; for this plain reason, because it was the only proper road. "It is likely that our Lord set out from Capernaum, traversed the remaining villages of Galilee as far as Samaria, and then passed through the small country of Samaria, preaching and teaching every where, and curing the diseased, as usual."Calmet.

Clarke: Luk 17:12 - Ten - lepers

Ten - lepers - Concerning the leprosy see the note on Mat 8:2; and on Lev 13:1, etc. and Lev 14:1, etc

Clarke: Luk 17:12 - Which stood afar off

Which stood afar off - They kept at a distance, because forbidden by law and custom to come near to those who were sound, for fear of infecting them. See Lev 13:46; Num 5:2; 2Ki 15:5.

Clarke: Luk 17:13 - They lifted up their voices

They lifted up their voices - They cried with one accord - they were all equally necessitous, and there was but one voice among them all, though ten were engaged in crying at the same time. As they were companions in suffering, they were also companions in prayer. Prayer should be strong and earnest, when the disease is great and inveterate. Sin is the worst of all leprosies; it not only separates those to whom it cleaves from the righteous, but it separates them from God; and nothing but the pitying heart and powerful hand of Christ Jesus can set any soul free from it.

Clarke: Luk 17:14 - Show yourselves unto the priests

Show yourselves unto the priests - According to the direction, Lev 13:2, etc.; Lev 14:2, etc. Our Lord intended that their cure should be received by faith: they depended on his goodness and power; and though they had no promise, yet they went at his command to do that which those only were required by the law to do who were already healed

Clarke: Luk 17:14 - And - as they went

And - as they went - In this spirit of implicit faith; they were cleansed. God highly honors this kind of faith, and makes it the instrument in his hand of working many miracles. He who will not believe till he receives what he calls a reason for it, is never likely to get his soul saved. The highest, the most sovereign reason, that can be given for believing, is that God has commanded it.

Clarke: Luk 17:15 - One of them, when he saw that he was healed, etc.

One of them, when he saw that he was healed, etc. - It seems that he did not wait to go first to the priest, but turned immediately back, and gave public praise to the kind hand from which he had received his cure.

Clarke: Luk 17:16 - He was a Samaritan

He was a Samaritan - One who professed a very corrupt religion; and from whom much less was to be expected than from the other nine, who probably were Jews.

Clarke: Luk 17:17 - Where are the nine?

Where are the nine? - Where are the numbers that from time to time have been converted to God? Are they still found praising him, with their faces on the dust, as they did at first? Alas! how many are turned back to perdition! and how many are again mingled with the world! Reader! art thou of this number?

Clarke: Luk 17:18 - This stranger

This stranger - Often God receives more praise and affectionate obedience from those who had long lived without his knowledge and fear, than from those who were bred up among his people, and who profess to be called by his name. The simple reason is, Those who have Much forgiven will love much, Luk 7:47.

Clarke: Luk 17:19 - Thy faith hath made thee whole

Thy faith hath made thee whole - Thy faith hath been the means of receiving that influence by which thou hast been cleansed.

Clarke: Luk 17:20 - Cometh not with observation

Cometh not with observation - With scrupulous observation. That this is the proper meaning of the original, μετα παρατηρησεως, Kypke and others have amply proved from the best Greek writers. As if he had said: "The kingdom of God, the glorious religion of the Messiah, does not come in such a way as to be discerned only by sagacious critics, or is only to be seen by those who are scrupulously watching for it; it is not of such a nature as to be confined to one place, so that men might say of it, Behold it is only here, or only there: for this kingdom of God is publicly revealed; and behold it is among you; I proclaim it publicly, and work those miracles which prove the kingdom of God is come; and none of these things are done in a corner.

Dr. Lightfoot has well observed that there are two senses especially in which the phrase "kingdom of heaven,"is to be understood

1.    The promulgation and establishment of the Christian religion

2.    The total overthrow of the Jewish polity

The Jews imagined that when the Messiah should come he would destroy the Gentiles, and reign gloriously over the Jews: the very reverse of this, our Lord intimates, should be the case. He was about to destroy the whole Jewish polity, and reign gloriously among the Gentiles. Hence he mentions the case of the general deluge, and the destruction of Sodom and Gomorrah. As if he had said: "The coming of this kingdom shall be as fatal to you as the deluge was to the old world, and as the fire and brimstone from heaven were to Sodom and Gomorrah."Our Lord states that this kingdom of heaven was within them, i.e. that they themselves should be the scene of these desolations, as, through their disobedience and rebellion, they possessed the seeds of these judgments. See on Mat 3:2 (note).

Clarke: Luk 17:21 - Lo here! or, lo there!

Lo here! or, lo there! - Perhaps those Pharisees thought that the Messiah was kept secret, in some private place, known only to some of their rulers; and that by and by he should be proclaimed in a similar way to that in which Joash was by Jehoiada the priest. See the account, 2Ch 23:1-11.

Clarke: Luk 17:22 - When ye shall desire to see one of the days

When ye shall desire to see one of the days - As it was our Lord’ s constant custom to support and comfort the minds of his disciples, we cannot suppose that he intimates here that they shall be left destitute of those blessings necessary for their support in a day of trial. When he says, Ye shall desire to see one of the days of the Son of man, he either means, ye of this nation, ye Jews, and addresses his disciples as if they should bear witness to the truth of the declaration; intimating that heavy calamities were about to fall upon them, and that they should desire in vain to have those opportunities of returning to God which now they rejected; or, he means that such should the distressed state of this people be, that the disciples would through pity and tenderness desire the removal of those punishments from them, which could not be removed because the cup of their iniquity was full. But the former is more likely to be the sense of the place.

Clarke: Luk 17:23 - And they shall say

And they shall say - Or, And If they shall say. Two MSS., the Syriac and Armenian, have εαν, If

Clarke: Luk 17:23 - See here

See here - KM, sixteen others, and the later Syriac, have ὁ χριστος, Behold the Christ is here. This is undoubtedly the meaning of the place. See on Mat 24:23 (note).

Clarke: Luk 17:24 - As the lightning, that lighteneth

As the lightning, that lighteneth - See this particularly explained, Mat 24:27, Mat 24:28 (note).

Clarke: Luk 17:25 - But first must he suffer many things

But first must he suffer many things - As the cup of the iniquity of this people shall not be full till they have finally rejected and crucified the Lord of life and glory, so this desolation cannot take place till after my death.

Clarke: Luk 17:26 - As it was in the days of Noe

As it was in the days of Noe - See on Mat 24:38 (note).

Clarke: Luk 17:27 - They did eat, they drank, etc.

They did eat, they drank, etc. - They spent their whole lives in reference to this world; and made no sort of provision for their immortal souls. So it was when the Romans came to destroy Judea; there was a universal carelessness, and no one seemed to regard the warnings given by the Son of God.

Clarke: Luk 17:29 - It rained fire and brimstone

It rained fire and brimstone - Instead of it rained, Gen 19:24 justifies the insertion of the pronoun he, as implied in the verb εβρεξε ; for it is there said that Jehovah rained fire and brimstone from Jehovah out of heaven.

Clarke: Luk 17:31 - He which shall be upon the housetop

He which shall be upon the housetop - See this explained on Mat 24:17 (note).

Clarke: Luk 17:32 - Remember Lot’ s wife

Remember Lot’ s wife - Relinquish every thing, rather than lose your souls. She looked back, Gen 19:26; probably she turned back also to carry some of her goods away - for so much the preceding verse seems to intimate, and became a monument of the Divine displeasure, and of her own folly and sin. It is a proof that we have loved with a criminal affection that which we leave with grief and anxiety, though commanded by the Lord to abandon it.

Clarke: Luk 17:33 - Whosoever shall seek to save his life

Whosoever shall seek to save his life - These or similar words were spoken on another occasion. See on Mat 10:39 (note); Mat 16:25, Mat 16:26 (note).

Clarke: Luk 17:34-36

On the subject of these verses see Mat 24:40, Mat 24:41 (note). The 36th verse is, without doubt, an interpolation. It was probably borrowed from Mat 24:40. The whole verse is wanting in - ABEGHKLQS, more than fifty others, the Coptic, Ethiopic, Gothic, Slavonic, and many of the fathers: Griesbach has left it out of the text. Well might our translators say in the margin, This 36th verse is wanting in most of the Greek copies. Griesbach thinks it might have been omitted on account of the similar ending, (see the preceding verse), or that it was borrowed from Mat 24:40.

Clarke: Luk 17:37 - Where, Lord?

Where, Lord? - In what place shall all these dreadful evils fall? The answer our Lord gives in a figure, the application of which they are to make themselves. Where the dead carcass is, there will be the birds of prey - where the sin is, there will the punishment be. See on Mat 24:28 (note)

Thither will the eagles (or vultures) be gathered together. The jackal or chakal is a devourer of dead bodies; and the vulture is not less so: it is very remarkable how suddenly these birds appear after the death of an animal in the open field, though a single one may not have been seen on the spot for a long period before. The following chapter seems to be a continuation of this discourse: at least it is likely they were spoken on the same occasion. Both contain truths which the reader should carefully ponder, and receive in the spirit of prayer and faith, that he may not come into the same condemnation into which these have fallen.

Calvin: Luk 17:7 - NO PHRASE

The object of this parable is to show that God claims all that belongs to us as his property, and possesses an entire control over our persons and services; and, therefore, that all the zeal that may be manifested by us in discharging our duty does not lay him under obligation to us by any sort of merit; for, as we are his property, so he on his part can owe us nothing. ³¹⁷ He adduces the comparison of a servant, who, after having spent the day in severe toil, returns home in the evening, and continues his labors till his master is pleased to relieve him. ³¹⁸ Christ speaks not of such servants as we have in the present day, who work for hire, but of the slaves that lived in ancient times, whose condition in society was such, that they gained nothing for themselves, but all that belonged to them—their toil, and application, and industry, even to their very blood—was the property of their masters. Christ now shows that a bond of servitude not less rigorous binds and obliges us to serve God; from which he infers, that we have no means of laying Him under obligations to us.

It is an argument drawn from the less to the greater; for if a mortal man is permitted to hold such power over another man, as to enjoin upon him uninterrupted services by night and by day, and yet contract no sort of mutual obligation, as if he were that man’s debtor, how much more shall God have a right to demand the services of our whole life, to the utmost extent that our ability allows, and yet be in no degree indebted to us? We see then that all are held guilty of wicked arrogance who imagine that they deserve any thing from God, or that he is bound to them in any way. And yet no crime is more generally practiced than this kind of arrogance; for there is no man that would not willingly call God to account, and hence the notion of merits has prevailed in almost every age.

But we must attend more closely to the statement made by Christ, that we render nothing to God beyond what he has a right to claim, but are so strongly bound to his service, that we owe him every thing that lies in our power. It consists of two clauses. First, our life, even to the very end of our course, belongs entirely to God; so that, if a person were to spend a part of it in obedience to God, he would have no right to bargain that he should rest for the remainder of the time; as a considerable number of men, after serving as soldiers for ten years, would gladly apply for a discharge. Then follows the second clause, on which we have already touched, that God is not bound to pay us hire for any of our services. Let each of us remember, that he has been created by God for the purpose of laboring, and of being vigorously employed in his work; and that not only for a limited time, but till death itself, and, what is more, that he shall not only live, but die, to God, (Rom 14:8.)

With respect to merit, we must remove the difficulty by which many are perplexed; for Scripture so frequently promises a reward to our works, that they think it allows them some merit. The reply is easy. A reward is promised, not as a debt, but from the mere good pleasure of God. It is a great mistake to suppose that there is a mutual relation between Reward and Merit; for it is by his own undeserved favor, and not by the value of our works, that God is induced to reward them. By the engagements of the Law ³¹⁹, I readily acknowledge, God is bound to men, if they were to discharge fully all that is required from them; but still, as this is a voluntary obligation, it remains a fixed principle, that man can demand nothing from God, as if he had merited any thing. And thus the arrogance of the flesh falls to the ground; for, granting that any man fulfilled the Law, he cannot plead that he has any claims on God, having done no more than he was bound to do. When he says that we are unprofitable servants, his meaning is, that God receives from us nothing beyond what is justly due but only collects the lawful revenues of his dominion.

There are two principles, therefore, that must be maintained: first, that God naturally owes us nothing, and that all the services which we render to him are not worth a single straw; secondly, that, according to the engagements of the Law, a reward is attached to works, not on account of their value, but because God is graciously pleased to become our debtor. ³²⁰ It would evince intolerable ingratitude, if on such a ground any person should indulge in proud vaunting. The kindness and liberality which God exercises towards us are so far from giving us a right to swell with foolish confidence, that we are only laid under deeper obligations to Him. Whenever we meet with the word reward, or whenever it occurs to our recollection, let us look upon this as the crowning act of the goodness of God to us, that, though we are completely in his debt, he condescends to enter into a bargain with us. So much the more detestable is the invention of the Sophists, who have had the effrontery to forge a kind of merit, which professes to be founded on a just claim. ³²¹ The word merit, taken by itself, was sufficiently profane and inconsistent with the standard of piety; but to intoxicate men with diabolical pride, as if they could merit any thing by a just claim, is far worse.

Calvin: Luk 17:10 - We have done what we were bound to do

10.We have done what we were bound to do That is, “we have brought nothing of our own, but have only done what we were bound by the law to do ” Christ speaks here of an entire observance of the law, which is nowhere to be found; for the most perfect of all men is still at a great distance from that righteousness which the law demands. The present question is not, Are we justified by works? but, Is the observance of the law meritorious of any reward from God? This latter question is answered in the negative; for God holds us for his slaves, and therefore reckons all that can proceed from us to be his just right. Nay, though it were true, that a reward is due to the observance of the law in respect of merit, it will not therefore follow that any man is justified by the merits of works; for we all fail: and not only is our obedience imperfect, but there is not a single part of it that corresponds exactly to the judgment of God.

Calvin: Luk 17:11 - NO PHRASE

As, on a former occasion, Matthew and the other two Evangelists (Mat 8:1; Mar 1:40; Luk 5:12) related that a leper had been cleansed by Christ, so Luke mentions that the same miracle of healing was performed on ten lepers The object of this narrative, however, is different; for it describes the base and incredible ingratitude of the Jewish nation, to prevent us from wondering that so many of Christ’s favors had been suppressed, and so many of his wonderful works buried, among them. One circumstance, too, is added, which greatly heightens the infamy of their crime. Our Lord had cured nine Jews: yet not one of them returned thanks, but, with the view of obliterating the remembrance of their disease, they privately stole away. One man only—a Samaritan—acknowledged his obligation to Christ. There is, therefore, on the one hand, a display of Christ’s divine power; and, on the other hand, a reproof of the impiety of the Jews, in consequence of which so remarkable a miracle as this received scarcely any attention.

Calvin: Luk 17:13 - Jesus, Master

13.Jesus, Master ³³⁸ It is evident that all of them possessed some measure of faith, not only because they implore Christ’s assistance, but because they honor him with the title of Master That they made use of that expression sincerely, and not in hypocrisy, may be inferred from their ready obedience; for, although they perceive that the filthy scab still remains in their flesh, yet as soon as they are commanded to show themselves to the priests, they do not refuse to obey. Add to this that, but for the influence of faith, they would never have set out to show themselves to the priests; for it would have been absurd to present themselves to the judges of leprosy, for the purpose of attesting that they had been cleansed, if the promise of Christ had been regarded by them as of no more value than a mere inspection of the disease. They bear a visible leprosy in their flesh; and yet, trusting to Christ’s word alone, they have no scruple about declaring that they are clean. It cannot therefore be denied, that some seed of faith had been implanted in their hearts. Now though it is certain that they were not regenerated by the Spirit of adoption, yet there is no absurdity in supposing that they had some beginnings of piety. There is the greater reason to fear that sparks of faith, which make their appearance in us, may be extinguished; for, although lively faith, which has its roots deeply fixed by the Spirit of regeneration, never dies, yet we have seen formerly that many conceive a temporary faith, which immediately disappears. Above all, it is too common a disease that, when we are urged by strong necessity, and when the Lord himself prompts us by a secret movement of the Spirit, we seek God, but, when we have obtained our wishes, ungrateful forgetfulness swallows up that feeling of piety. Thus poverty and hunger beget faith, but abundance kills it.

Calvin: Luk 17:14 - Show yourselves to the priests // It happened that, while they were going, they were cleansed

14.Show yourselves to the priests This reply was equivalent to saying, “You are clean;” for we know that the discernment of leprosy belonged to the priests, who were enjoined in the law to distinguish between the clean and the unclean, (Lev 14:2.) Thus Christ preserves their right entire, and appeals to them as witnesses for approving of the miracle which he had wrought; and we have accordingly said, that pious and devout sentiments concerning Christ must have been entertained by those men who were instantly led, by his bare word, to entertain the hope of a cure.

On this passage the Papists absurdly build their auricular confession. The lepers, I admit, were sent by Christ to the priests; but it was not for the purpose of vomiting out their sins into their ears. On the contrary, they were sent to offer a sacrifice, as the Law had enjoined. They were not sent to cleanse themselves, as the Papists imagine that cleanness is produced by confession, but to show to the priests that they were already clean. It is an additional proof of the folly of the Papists, that they do not consider what a foul stain of infamy they throw on their confession; for, according to their reasoning, it will be quite enough if, out of the whole troop of those who have gone to the priests, a tenth part only shall return to Christ, and all the rest shall wickedly revolt. They cannot plead this passage in behalf of their confession, without giving us liberty to throw back upon them this advantage which it yields, that none return from the priests to give glory to God. But, not to dwell on these fooleries, we have ascertained the reason why the priests were mentioned.

It happened that, while they were going, they were cleansed Here was displayed the divine power of Christ and of his words, and there was also a proof of the high estimation in which God holds the obedience of faith; for the great suddenness of the cure arose from the confident hope which induced them to undertake the journey, without hesitation, at the command of Christ. But if that transitory faith—which wanted a living root, and produced nothing more than the blade—was honored by God with a remarkable effect, how much more valuable is the reward that awaits our faith, if it is sincerely and permanently fixed on God? Though the nine lepers derived no advantage to salvation from the cure of the flesh, but only obtained a temporary gift by means of a fleeting and transitory faith, yet this figure points out to us the great efficacy which will attend true faith.

Calvin: Luk 17:15 - And one of them, etc

15.And one of them, etc It is uncertain if he returned when they were halfway, and Luke’s words appear to imply this; but I think it more probable, that it was not till he had heard the decision of the priests that he returned to give thanks. He must have obtained permission from the priests to return to the ordinary intercourse of life; and he had no right to neglect the command of Christ, and to defraud the temple of God of a sacrifice. Some will perhaps be better pleased with a different conjecture, that as soon as he saw that he was cleansed, and before he applied to the priests for a testimony, he was seized with a devout and holy zeal, and returned to the Author of the cure, so as to commence his sacrifice with thanksgiving. The words of Christ contain an expostulation with the whole nation; for it is by way of reproach that he draws a comparison between one stranger and many Jews, because it was customary with them to swallow up God’s favors without any feeling of piety. And this was the reason why Christ gained hardly any reputation among them by miracles so numerous and so splendid. Let us learn that this complaint is brought generally against all of us, if we do not at least repay the divine favors by the duty of gratitude.

Calvin: Luk 17:19 - Thy faith hath saved thee

19.Thy faith hath saved thee The word save is restricted by some commentators to the cleanness of the flesh. ³³⁹ But if this be the case, since Christ commends the lively faith of this Samaritan, it may be asked, how were the other nine saved? for all of them without exception obtained the same cure. ³⁴⁰ We must therefore arrive at the conclusion, that Christ has here pronounced a different estimate of the gift of God from that which is usually pronounced by ungodly men; namely, that it was a token or pledge of God’s fatherly love. The nine lepers were cured; but as they wickedly efface the remembrance of the grace of God, the cure itself is debased and contaminated by their ingratitude, so that they do not derive from it the advantage which they ought. It is faith alone that sanctifies the gifts of God to us, so that they become pure, and, united to the lawful use of them, contribute to our salvation. Lastly, by this word Christ has informed us in what manner we lawfully enjoy divine favors. Hence we infer, that he included the eternal salvation of the soul along with the temporal gift. The Samaritan was saved by his faith How? Certainly not because he was cured of leprosy, (for this was likewise obtained by the rest,) but because he was admitted into the number of the children of God, and received from His hand a pledge of fatherly kindness.

Calvin: Luk 17:20 - And being interrogated by the Pharisees // The kingdom of God will not come with observation

20.And being interrogated by the Pharisees This question was undoubtedly put in mockery; for, since Christ was continually speaking of the kingdom of God as at hand, while no change was taking place in the outward condition of the Jews, wicked and malicious persons looked upon this as a plausible excuse for harassing him. As if all that Christ said about the kingdom of God were idle talk and mere trifling, they put a sarcastic question to him, “When shall that kingdom come?” If any one shall consider this question to have been put on account of the grossness of their own views, rather than for the sake of jeering, I have no objection.

The kingdom of God will not come with observation My opinion is, that Christ now disregards those dogs, and accommodates this reply to the disciples; just as on many other occasions, when he was provoked by wicked men, and seized the opportunity of giving instruction. In this manner God disappoints their malice, while the truth, which is maintained in opposition to their sophistry, is the more fully displayed.

The word observation is here employed by Christ to denote extraordinary splendor; ³⁴¹ and he declares, that the kingdom of God will not make its appearance at a distance, or attended by pompous display. He means, that they are greatly mistaken who seek with the eyes of the flesh the kingdom of God, which is in no respect carnal or earthly, for it is nothing else than the inward and spiritual renewal of the soul. From the nature of the kingdom itself he shows that they are altogether in the wrong, who look around here or there, in order to observe visible marks. “That restoration of the Church,” he tells us, “which God has promised, must be looked for within; for, by quickening his elect into a heavenly newness of life, he establishes his kingdom within them.” And thus he indirectly reproves the stupidity of the Pharisees, because they aimed at nothing but what was earthly and fading. It must be observed, however, that Christ speaks only of the beginnings of the kingdom of God; for we now begin to be formed anew by the Spirit after the image of God, in order that our entire renovation, and that of the whole world, may afterwards follow in due time.

Defender: Luk 17:7 - having a servant

This is a parable dealing with service for the Lord. The "servant" is actually a slave, required to do his master's bidding. His ministry of plowing and feeding suggests the familiar parallel of caring for sheep, the duties of a shepherd or "pastor." In fact, the words "feeding cattle" could better be translated "pasturing.""

Defender: Luk 17:8 - Make ready

After his pasturing duties are done, the bondslave (symbolizing a Christian redeemed to serve Christ) is expected then to serve his master. This requires proper preparation ("make ready") and equipment ("gird thyself"). Then the slave is ready to "serve me." Here a different Greek word for slave is used, meaning "minister to me." Perhaps the analogy is that feeding the sheep is a duty, while feeding the master is a ministry."

Defender: Luk 17:10 - our duty

"Duty" here actually means "debt." As bondslaves to Christ, we owe Him many debts. As Paul says, "I am debtor ... to preach the gospel" (Rom 1:14, Rom 1:15). No longer "to live after the flesh" is also a debt we owe (Rom 8:13). We "ought to bear the infirmities of the weak" (Rom 15:1), "to love one another" (1Jo 4:11), "to be teachers" (Heb 5:12), and "to walk as He walked" (1Jo 2:6)."

Defender: Luk 17:17 - where are the nine

The Lord takes note of both those who thank Him and those who do not (compare Luk 7:44-46). He actually seeks those who will worship him (Joh 4:23)."

Defender: Luk 17:18 - this stranger

The one thankful ex-leper was a Samaritan (Luk 17:16), just as was the caring traveler in Jesus' parable of the good Samaritan (Luk 10:33). Jesus also went out of His way to speak to the Samaritan woman at the well (Joh 4:9) and to instruct His apostles to witness to the Samaritans as well as to the Jews (Act 1:8)."

Defender: Luk 17:19 - made thee whole

The one leper was made whole; the other nine were cleansed outwardly, but the grateful Samaritan had saving faith and was healed inwardly also."

Defender: Luk 17:21 - within you

The kingdom of God has many aspects and phases (see notes on Mat 3:2). One first enters the kingdom of God in its spiritual aspect when he or she is born again (Joh 3:3), and it is this aspect that the Lord emphasized here: "For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost" (Rom 14:17). Whenever the disciples of Christ are being persecuted for their faith or are having other difficult times, they find themselves wondering "when the kingdom of God should come" (Luk 17:20). In fact, Christ Himself urged us to pray, "Thy kingdom come" (Mat 6:10), and indeed this physical aspect - the kingdom of God on earth, with Christ reigning in righteousness - would indeed come, as He would shortly make clear (Luk 17:24-37). In the meantime, however, as they wait for His coming, believers should remember that His kingdom is already present in the person of the indwelling Holy Spirit who is "the earnest of our inheritance until the redemption of the purchased possession" (Eph 1:14)."

Defender: Luk 17:24 - as the lightning

No matter how difficult the situation becomes, the believer must always reject any claims that Christ has already come and is hiding somewhere (Luk 17:21; Mat 24:26). When He does first come, believers will suddenly be translated from this earth into His presence (Luk 17:34-36; 1Th 4:16, 1Th 4:17). When He later finally comes again to the earth itself, His presence will hardly be secret, for it will be seen all over the world."

Defender: Luk 17:26 - days of Noe

Many of the characteristics of the days of Noah and Lot are indeed recurring today, indicating that the return of Christ may be soon. These include the following:

1. Physical appetites (Luk 17:27)

2. Secularism (Luk 17:28)

3. Disregard of marriage (Mat 24:38)

4. Uniformitarianism (Heb 11:7)

5. Disobedience (1Pe 3:20)

6. Ungodliness (Jud 1:15)

7. Unbelief (2Pe 2:5)

8. Blasphemy (Jud 1:15)

9. Population increase (Gen 6:1, Gen 6:11)

10. Hedonism (Gen 4:21)

11. Technology (Gen 4:22)

12. Violence (Gen 6:11, Gen 6:13)

13. Corruption (Gen 6:12)

14. Sexual Promiscuity (Gen 4:19; Gen 6:2)

15. Homosexuality (Gen 19:4, Gen 19:5)

16. Organized Satanic activity (Gen 6:1-4)"

Defender: Luk 17:32 - Lot's wife

The Lord here confirms the historicity of the remarkable story of Lot's wife (Gen 19:26)."

Defender: Luk 17:34 - in one bed

When the Lord comes, it will be at night when men are in bed. But it will also be early morn when women are grinding meal (Luk 17:35) and mid-day when men are working in the field (Luk 17:36). This is possible since the earth is round and rotating daily on its axis."

Defender: Luk 17:35 - the other left

The return of the Lord, like His first coming, will entail many events stretched over a period of time. It will be initiated by the sudden translation of believers out of the unbelieving world, as described more fully in 1 Thessalonians 4:13-5:10. Thus the Lord frequently exhorted His disciples (including us) always to be watchful and ready for His coming (Luk 21:36), an admonition which would be pointless under any other interpretation of such Scriptures."

Defender: Luk 17:37 - gathered together

These "eagles" are actually vultures, and they will be gathering together "unto the supper of the great God" (Rev 19:17) to eat "the flesh of all men, both free and bond, both small and great" (Rev 19:18). This will be the final event of the great tribulation when the rebels of the earth are all slain by Christ at Armageddon and "all the fowls were filled with their flesh" (Rev 19:21)."

TSK: Luk 17:1 - It is

It is : Mat 16:23, Mat 18:7; Rom 14:13, Rom 14:20,Rom 14:21, Rom 16:17; 1Co 8:13, 1Co 10:32, 1Co 11:19; 2Th 2:10-12; Rev 2:14, Rev 2:20, Rev 13:14-18

TSK: Luk 17:2 - better // one

better : Mat 18:6, Mat 26:24; Mar 9:42; 1Co 9:15; 2Pe 2:1-3

one : Isa 40:11; Zec 13:7; Mat 18:3-5, Mat 18:10,Mat 18:14; Joh 21:15; 1Co 8:11, 1Co 8:12, 1Co 9:22

TSK: Luk 17:3 - heed // If // rebuke

heed : Luk 21:34; Exo 34:12; Deu 4:9, Deu 4:15, Deu 4:23; 2Ch 19:6, 2Ch 19:7; Eph 5:15; Heb 12:15; 2Jo 1:8

If : Mat 18:15-17, Mat 18:21

rebuke : Lev 19:17; Psa 141:5; Pro 9:8, Pro 17:10, Pro 27:5; Gal 2:11-14; Jam 5:19

TSK: Luk 17:4 - if // I repent

if : Mat 18:21, Mat 18:22, Mat 18:35; 1Co 13:4-7; Eph 4:31, Eph 4:32; Col 3:12, Col 3:13

I repent : Mat 5:44, Mat 6:12, Mat 6:14, Mat 6:15, Mat 18:16; Rom 12:20; 2Th 3:13, 2Th 3:14

TSK: Luk 17:5 - Increase

Increase : Mar 9:24; 2Co 12:8-10; Phi 4:13; 2Th 1:3; Heb 12:2; 1Pe 1:22, 1Pe 1:23

TSK: Luk 17:6 - If // as

If : Mat 17:20,Mat 17:21, Mat 21:21; Mar 9:23, Mar 11:22, Mar 11:23; 1Co 13:2

as : Luk 13:19; Mat 13:31, Mat 13:32

TSK: Luk 17:7

Luk 13:15, Luk 14:5; Mat 12:11

TSK: Luk 17:8 - Make // and gird

Make : Gen 43:16; 2Sa 12:20

and gird : Luk 12:37

TSK: Luk 17:10

1Ch 29:14-16; Job 22:2, Job 22:3, Job 35:6, Job 35:7; Psa 16:2, Psa 16:3, Psa 35:6, Psa 35:7; Pro 16:2, Pro 16:3; Isa 6:5, Isa 64:6; Mat 25:30,Mat 25:37-40; Rom 3:12, Rom 11:35; 1Co 9:16, 1Co 9:17, 1Co 15:9, 1Co 15:10; Phi 3:8, Phi 3:9; Phm 1:11; 1Pe 5:5, 1Pe 5:6

TSK: Luk 17:11

Luk 9:51, Luk 9:52; Joh 4:4

TSK: Luk 17:12 - which

which : Luk 5:12, Luk 18:13; Lev 13:45, Lev 13:46; Num 5:2, Num 5:3, Num 12:14; 2Ki 5:27, 2Ki 7:3; 2Ch 26:20,2Ch 26:21

TSK: Luk 17:13 - have

have : Luk 18:38, Luk 18:39; Mat 9:27, Mat 15:22, Mat 20:30,Mat 20:31; Mar 9:22

TSK: Luk 17:14 - Go // as

Go : Luk 5:14; Lev 13:1, 2-46, 14:2-32; Mat 3:15, Mat 8:4

as : 2Ki 5:14; Isa 65:24; Mat 8:3; Joh 2:5, Joh 4:50-53, Joh 9:7, Joh 11:10

TSK: Luk 17:15

Luk 17:17, Luk 17:18; 2Ch 32:24-26; Psa 30:1, Psa 30:2, Psa 30:11, Psa 30:12, Psa 103:1-4, Psa 107:20-22, Psa 116:12-15; Psa 118:18, Psa 118:19; Isa 38:19-22; Joh 5:14, Joh 9:38

TSK: Luk 17:16 - fell // and he

fell : Luk 5:8; Gen 17:3; Mat 2:11; Mar 5:33; Joh 5:23; Act 10:25, Act 10:26; Rev 4:10, Rev 5:14; Rev 19:4, Rev 19:5, Rev 19:10

and he : Luk 9:52-56, Luk 10:32-35; Joh 4:9, Joh 4:21, Joh 4:22, Joh 4:39-42, Joh 8:48; Act 1:8, 8:5-25

TSK: Luk 17:17 - but

but : Gen 3:9; Psa 106:13; Joh 8:7-10; Rom 1:21

TSK: Luk 17:18 - to give // save

to give : Psa 29:1, Psa 29:2, Psa 50:23, Psa 106:13; Isa 42:12; Rev 14:7

save : Mat 8:10,Mat 8:12, Mat 15:24-28, Mat 19:30, Mat 20:16

TSK: Luk 17:19 - thy faith

thy faith : Luk 7:50, Luk 8:48, Luk 18:42; Mat 9:22; Mar 5:34, Mar 10:52

TSK: Luk 17:20 - when the // observation

when the : Luk 10:11, Luk 16:16, Luk 19:11; Act 1:6, Act 1:7

observation : or, outward show, Luk 17:23, Luk 17:24; Dan 2:44; Zec 4:6; Joh 18:36

TSK: Luk 17:21 - Lo here // the kingdom // within you

Lo here : Luk 21:8; Mat 24:23-28; Mar 13:21

the kingdom : Rom 14:17; Col 1:27

within you : or, among you, Luk 10:9-11; Mat 12:28; Joh 1:26

TSK: Luk 17:22 - when

when : Luk 5:35, Luk 13:35; Mat 9:15; Joh 7:33-36, Joh 8:21-24, Joh 12:35, Joh 13:33, Joh 16:5-7; Joh 16:16-22, Joh 17:11-13

TSK: Luk 17:23

Luk 17:21, Luk 21:8; Mat 24:23-26; Mar 13:21-23

TSK: Luk 17:24 - as // in

as : Job 37:3, Job 37:4; Zec 9:14; Mat 24:27

in : Mal 3:1, Mal 3:2, Mal 4:1, Mal 4:2; Mat 24:30, Mat 25:31, Mat 26:64; 1Th 5:2; 2Th 2:2, 2Th 2:8; Jam 5:8; 2Pe 3:10

TSK: Luk 17:25 - must // rejected

must : Luk 9:22, Luk 18:31, Luk 18:33, Luk 24:25, Luk 24:26, Luk 24:46; Mat 16:21, Mat 17:22, Mat 17:23, Mat 20:18, Mat 20:19; Mar 8:31; Mar 9:31, Mar 10:33

rejected : 1Sa 8:7, 1Sa 10:19; Isa 53:3; Mat 21:42; Mar 12:10; Joh 1:11, Joh 12:38

TSK: Luk 17:26 - as // the days of the Son

as : Gen. 7:7-23, Noah, Job 22:15-18; Mat 24:37-39; Heb 11:7; 1Pe 3:19, 1Pe 3:20; 2Pe 2:5, 2Pe 3:6

the days of the Son : Luk 17:22, Luk 17:24, Luk 18:8

TSK: Luk 17:27

Luk 12:19, Luk 12:20, Luk 16:19-23; Deu 6:10-12, Deu 8:12-14; 1Sa 25:36-38; Job 21:9-13; Isa 21:4, Isa 22:12-14; 1Th 5:1-3

TSK: Luk 17:28

Gen 13:13, Gen 18:20,Gen 18:21, Gen 19:4-15; Eze 16:49, Eze 16:50; Jam 5:1-5

TSK: Luk 17:29

Gen 19:16-25; Deu 29:23-25; Isa 1:9, Isa 13:19; Jer 50:40; Hos 11:8; Amo 4:11; Zep 2:9; Mat 11:23, Mat 11:24; 2Pe 2:6; Jud 1:7; Rev 11:8

TSK: Luk 17:30

Luk 17:24, Luk 21:22, Luk 21:27, Luk 21:34-36; Mat 24:3, Mat 24:27-31, Mat 26:64; Mar 13:26; 2Th 1:7; 1Pe 1:13; Rev 1:7

TSK: Luk 17:31 - he which

he which : The flat-roofed eastern houses have stairs on the outside, by which a person may ascend and descend without coming into the house; and in walled cities they usually form continued terraces, from one end of the city to the other, terminating at the gates; so that one may pass along the tops of the houses and escape out of the city without coming down into the street. Job 2:4; Jer 45:5; Mat 6:25, Mat 16:26, Mat 24:17-21; Mar 13:14-16; Phi 3:7, Phi 3:8

TSK: Luk 17:32

Gen 19:17, Gen 19:26; 1Co 10:6-12; Heb 10:38, Heb 10:39; 2Pe 2:18-22

TSK: Luk 17:33

Luk 9:24, Luk 9:25; Mat 10:39, Mat 16:25; Mar 8:35-37; Joh 12:25; Rev 2:10

TSK: Luk 17:34 - I tell // in // two

I tell : Luk 13:3, Luk 13:5, Luk 13:24; Isa 42:9; Mat 24:25; Mar 13:23, Mar 14:29

in : Mat 24:40,Mat 24:41

two : Psa 26:9, Psa 28:3; Jer 45:5; Eze 9:4-6; Mal 3:16-18; Rom 11:4-7; 1Th 4:16, 1Th 4:17; 2Pe 2:9

TSK: Luk 17:35 - grinding

grinding : Exo 11:5; Jdg 16:21

TSK: Luk 17:36

""This verse is wanting in most of the Greek copies.""

TSK: Luk 17:37 - wheresoever

wheresoever : Job 39:29, Job 39:30; Dan 9:26, Dan 9:27; Amo 9:1-4; Zec 13:8, Zec 13:9, Zec 14:2; Mat 24:28; 1Th 2:16; Rev 19:17, Rev 19:18

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Luk 17:1 - it is impossible but that offences will come

Luk 17:1,2 Christ teacheth to avoid giving occasions of offence,

Luk 17:3,4 and to forgive one another.

Luk 17:5-10 The power of faith, and defect of merit toward God in

our best services.

Luk 17:11-19 Christ healeth ten lepers,

Luk 17:20,21 showeth the spiritual nature of the kingdom of God,

Luk 17:22-37 and instructs his disciples concerning the coming

of the Son of man.

Ver. 1,2. See Poole on "Mat 18:6" . See Poole on "Mat 18:7" . See Poole on "Mar 9:42" . This term skandala is used in the New Testament very variously; in general it signifies any thing which may be an occasion of mischief to another. Man, consisting of body and soul, may by something be made to stumble and fall, either with reference to the one, or to the other: thus, Lev 19:14 . Thou shalt not put a stumblingblock before the blind: lyvbm Hebrew: so Pro 24:17 . The mischief done to our souls is by sin; so as in the New Testament it often signifies any action of ours by which our brother is made to sin: which actions may be,

1. Good and necessary, and then the scandal is taken, not given. Or:

2. Wicked and abominable; hence we call some sins scandalous sins, such as give offence to others, and are examples alluring them to sin. Or:

3. Actions which in themselves are of an indifferent nature, neither commanded nor forbidden in the word. Our taking one part in these actions, rather than another, may be a scandal, that is, an offence.

What our Saviour here saith is certainly true concerning all these kinds of offences: considering the complexion of the world, and the corruption which is in man’ s hearts,

it is impossible but that offences will come But I must confess that I incline to think, that the offences primarily intended by our Saviour here are those of the second sort; and that by them are meant persecutions of the people of God; to the authors of which our Saviour denounces woe. So that our Saviour by this lets the world know, the special protection under which he hath taken his people; so as though he knew there would arise those who would hurt and destroy in his holy mountain, yet he declares that they shall not go unpunished, but they had better die the most certain death imaginable, (such must be the death of him who is thrown into the sea with a millstone about his neck), than to that degree expose himself to the vengeance of God; a guilt of that nature that there is not much more hope for him to escape God’ s vengeance, than there would be of a man escaping with his life whom we should see thrown into the sea with a millstone appendant to him. I do very well know that it is also highly dangerous to tempt or solicit a child of God to sin, either by our words or actions; but I do not think it the design of our Lord in this place so much to express that as the other.

Poole: Luk 17:3-4

Ver. 3,4. Matthew hath something of the same tendency in Mat 18:21,22 , mentioning it as an answer to a question which Peter propounded to our Lord; but the circumstances of both relations are so different that I cannot think them the same, but do believe these words spoken at another time. This doctrine of the forgiveness of our offending brother is pressed upon us in several places in the gospel and New Testament, and that upon the gravest arguments imaginable, Mat 6:15 18:35 Mar 11:26 Luk 6:37 Eph 4:32 ; from whence we may justly conclude it a duty of very high concernment for us both to understand and to live in the practice of. It signifies the laying aside of all thoughts or desire of revenge in our own cause. The precept is not exclusive of our duty in seeing the glory of God avenged upon murderers, &c.; nor yet of our seeking a just satisfaction, in a legal way, for wrongs done to us relating to our limbs or estate, so far as the person is able to do it; much less doth it require the making such a one as hath so injured us our intimate and bosom friend. That which it requireth is the laying aside all malice, or desire of revenge, upon our neighbour in a case wherein our own name or honour is concerned; and it is fitly joined to what went before, this malice, or desire of revenge, being the root of all the mischief that men voluntarily do one to another, especially of that which they do to the innocent servants of God.

Poole: Luk 17:5

Though we be not to seek a connection of all those speeches of our Lord which are recorded by the evangelists, they sometimes heaping together many of his golden sayings, without so much as regard to the order of time when he spake them, or their dependence on each other; yet he that wisely observes the preceding discourse for charity, will easily observe an excellent connection of this verse with the former. No duty required of men and women more grates upon flesh and blood than this of forgiving injuries, nothing that the most of people find harder to put in practice; so as indeed where there is not a root of faith, this fruit will not be found. It is faith which worketh by love. Till the soul cometh steadily and fixedly to agree to those propositions of the word where this is required, as the indispensable will of God; nay, till it comes firmly to rest upon those promises, and hope for them, which are made to this duty; finally, till it comes to have received Christ, and forgiveness from him, and considers itself bound to forgive, as God for Christ’ s sake hath forgiven it, Eph 4:32 ; it will hardly come up to the practice of this duty. Hence it is that unregenerate men are usually implacable, malicious, always studying revenge. Nay, so imperfect are the habits and workings of faith in believers, that they often find it very difficult to forgive. The apostles therefore very properly pray, Lord, increase our faith after hearing this discourse. Others make the connection thus: Lord, we have now heard thee discoursing our duty as to love, now increase our faith, discourse to us something for the increase of that. But the former seemeth to be least strained. By the way we may observe from hence, that as the beginnings, so the increase, of our faith must be from God. In things truly and spiritually good, without him we can do nothing.

Poole: Luk 17:6 - See Poole on "Mat 17:20"

Matthew hath in effect the same, Mat 17:20 , though he saith, ye shall say unto this mountain;

See Poole on "Mat 17:20" . I cannot be of their mind who think that our Saviour in this, and the parallel place, speaks only of a faith that works miraculous operations; the object of which must be a Divine revelation or promise made to particular persons, that they shall be able to do things (by the power of God) out of and beyond the ordinary course of nature. I do believe that in both texts our Lord designs to show the great honour he will give to the exercise of the grace of faith, so as nothing which shall be for the honour of God, and the good of those that exercise it, and which God hath promised, shall be too hard or great an achievement for it: yet will it not thence follow, that if we had faith, that is, a full persuasion, that God would do such a thing by us, and a rest and confidence in God relating to it, we might remove mountains, or cast sycamine trees into the sea; for no such faith in us now could have a promise for the object, so as such a persuasion would be no faith, but a mere presumption. But there are other things as difficult, for which all believers have promises:

Sin shall have no dominion over you. Resist the devil, and he will flee from you, &c. And there are duties to be performed by us, as hard in the view of our natural eye as removing mountains; amongst which this of forgiving injuries is not the least, especially to some natural tempers. But, saith our Saviour, do not think it impossible to do: you have said well to me, Lord, increase our faith, for if you had faith as a grain of mustard seed, either so small as a grain of mustard seed, (if true), or so lively and working, that had such a principle of life in it as a grain of mustard seed, you might do any duty, resist any temptation, mortify any corruption; and you that have a power given you, and a promise made you, for working miracles, might say to this sycamine tree, Be removed, &c.

Poole: Luk 17:7 - So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants

Ver. 7-10 Lu 17:7-9 are plainly a parable, a part of a discourse wherein our Lord, under an earthly similitude, instructs us in a spiritual duty. This duty is easily learned from the epiparabole, Luk 17:10 , and it lieth in two things:

1. That we ought to do all those things which our Lord hath commanded us.

2. That we, when we have done all, are to look for our reward, not of debt, but of grace.

He illustrates this by a similitude or parable. He supposes a man to have a servant ploughing or feeding cattle for him. By servants we must understand such servants as they had in those countries, who were not day servants, or covenant servants, who are only obliged to work their hours, or according to their contracts with us; but such servants as were most usual amongst them, who were bought with their money, or taken in war, who were wholly at their master’ s command, and all their time was their master’ s, and they were obliged by their labour only to serve him: such servants our Lord supposes to have been abroad in the field, ploughing, or sowing, or feeding cattle, and at night to be come in from their labour. He asks them which of them would think themselves obliged presently to set them to supper, (for meat, drink, and clothes were all such servants wages), or would not rather set them to work again, to make ready their master’ s supper, and then to wait upon him, tying up their long garments, which they used in those countries to wear, promising them that afterwards also they should eat and drink. And suppose they do that without murmuring, he asketh them again, whether they would take themselves obliged to thank them for doing the things which their master commanded? He tells them he supposes they would not take themselves to be under any such obligation. Now what is the meaning of all this he tells them Luk 17:10 ,

So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants for the infinitely glorious and blessed God can receive no benefit by our services; we have done that which was our duty to do By which we are instructed,

1. That we are wholly the Lord’ s, all our time, strength, abilities; we are obliged to love the Lord with all our heart, and mind, and soul, and strength.

2. That our labour for the Lord must not cease till the Lord ceaseth commanding, till we have done all that the Lord by his revealed will lets us know we have to do.

3. That when we have done all we shall have merited nothing at God’ s hands;

a) Because we are servants.

b) Because we have but done our duty.

4. That the Lord may delay our reward till we have done all that he hath commanded us.

5. That when we have it, it is not a reward of thanks, but of grace.

This parable is excellently added to the former discourses. Our Saviour had before pressed the doctrine of charity, he had also showed what must be the root of it, viz. true and lively faith; he here showeth us what we should propose to ourselves as our end in such acts, viz. not to merit at the hand of God, not merely in hope to receive a reward from him, but the glorifying of God by a faithful obedience to his will, owning him as our Lord, and ourselves as his servants, without any vain glory or ostentation, and in all humility confessing ourselves servants, unprofitable servants, and such as have but done our duty, no, though we had done all that he commanded us; waiting for our reward with patience, and taking it at last as of his free grace with thankfulness; which is indeed requisite to the true and regular performance of every good work which we do, and our duty, if the infirmity of our flesh would allow us to do all whatsoever God hath commanded us; but much more when our performances are so lame and imperfect, that the greatest part of what we do amounts not to the least part of what we leave undone.

Poole: Luk 17:11-13

Ver. 11-13. Christ’ s nearest way from Galilee to Jerusalem was through Samaria. In a certain town ten lepers met him, for though the law forbade them any other society, yet it did not restrain them from the society of each other; probably they were got together that they might at once come to this great Physician. The leprosy was a sore disease, not so much known in our countries. We shall observe it was the disease which God made to come upon some persons, to testify His displeasure for some sin committed by them. It was threatened as the mark of God upon men for sin, Deu 28:27 — with the scab, whereof thou canst not be healed. God sent it upon Miriam, Num 12:10 , for her contempt of Moses. David curseth Joab’ s house with it, 2Sa 3:29 . Gehazi suffereth by it, for his lying and going after Naaman for a bribe, 2Ki 5:27 . King Uzziah, for usurping the priest’ s office, 2Ki 15:5 . These ten lepers cry to Christ for mercy, mercy with respect to their afflictions.

Poole: Luk 17:14

It was according to the Divine law, Lev 14:2 , that the leper in the day of his cleansing should be brought unto the priest, who was to judge whether he was healed, yea or no, and to offer the offering there prescribed. Christ sends them to the priests, partly that he might observe the law which his Father had given in the case, partly that he might have a testimony of this his miraculous operation. We shall observe that our Saviour cured some being at a distance from them, some by the word of his power only, though he were present in the same place, others by touching of them; he certainly chose thus to vary his circumstances, in actions of this nature, to let people know that the healing virtue was inherent in him, and that the proceeding of it from him was not tied to any ceremony used at the doing of the work, which he used or omitted according to his pleasure.

Poole: Luk 17:15-16

Ver. 15,16. It is most probable that this leper first showed himself to the priest, according to the commandment and the direction of our Saviour, and then returned to give our Saviour thanks. Some think that this glorifying God here mentioned, and his giving thanks to Christ, signify the same thing. I doubt it, because nothing appeareth from this story sufficient to convince us that he looked upon Christ as God; nay, it doth not appear that his faith was risen so high as to believe him the Messiah, the Son of David; they speak to him only under the notion of Jesus, Master, Luk 17:13 . It is plain they believed him at least to be a great prophet, sent from God, and clothed with a power from God. I choose rather therefore to interpret his falling down on his face at his feet, as a humble posture of reverence, which those nations did often use to compliment their superiors by, even as a posture of adoration; and that his glorifying God was a praising of him as the principal efficient cause of his healing, and his giving thanks to Christ a civil respect paid to Christ as God’ s instrument in the case. The evangelist addeth, and he was a Samaritan. Christ calls him a stranger, Luk 17:18 a stranger to the commonwealth of Israel, as all the Samaritans were.

Poole: Luk 17:17-18

Ver. 17,18. These ten lepers were a representation of all mankind; not more than one of ten that receive signal mercies from the bountiful hand of Divine Providence cometh to give God any suitable homage. Thus he maketh his sun to shine and his rain to fall upon the just and upon the unjust. Men howl to God upon their beds, but glorify him not when they are raised up. But this increpation of our Saviour lets us know, that this their way is their folly.

Poole: Luk 17:19

It is a wonderful thing to observe what small rudiments and embryos of faith Christ encourages and rewards. His faith appeareth to be no more than a persuasion that Christ did not do what things he did of this nature by any magical art, (as the Pharisee blasphemed), but by the power of God, and that he was a man sent of God. This faith Christ honours, commends, rewards. Faith is to be measured from the revelation which he who believeth hath, and from the opposition which he encounters: a little faith upon a little light, and maintained against a great opposition, is a great faith; though little in itself, yet great with respect to the circumstances of him or her that believeth.

Poole: Luk 17:20 - The kingdom of God // The kingdom of God is within you

Whether the Pharisees spake this deriding him, who in his discourses had been often mentioning a kingdom of God to come, or in simple seriousness, for they generally expected the coming of a Messiah, and a secular kingdom, which he should exercise in the earth, particularly over the Jews, (having first destroyed the Gentiles), is very hard to determine; their mean opinion of Christ inclineth some to think the former; their generally received opinion about the kingdom of the Messiah giveth some countenance to the latter. Our Saviour’ s answer fitteth them, whatsoever they intended by their question:

The kingdom of God (saith he) cometh not meta parathrhsewv , with observation The word signifies a scrupulous and superstitious observation. Thus the verb from whence it cometh signifieth, Gal 4:10 . The verb also signifies a captious observation, Mar 3:2 Luk 6:7 14:1 Luk 20:20 Act 9:24 . But that sense cannot agree to the noun used in this place. The generality of the best interpreters agree the sense here to be, with external pomp and splendour; and therefore Beza expounds the noun here by a periphrasis, ita ut observari poterit, in such a manner as it can be observed. As if he had said, Men have taken up a false notion of my kingdom, as if it were to be a secular kingdom to be set up in the world, with a great deal of noise, and pomp, and splendour, so as men may observe it and gaze upon its coming. But that which I call my kingdom is not of this nature. Our Lord expounds it in the next verse:

The kingdom of God is within you it is of a spiritual nature, not obvious to human senses, but exercised over the hearts of my people. Whether our Saviour speaketh this in reply to the Pharisees, or (as some think) beginning a discourse with his disciples, which he further pursueth, I cannot determine.

Poole: Luk 17:21

The latter words of this verse seem fairly to admit of a double interpretation, as you here may signify the disciples of Christ, who had received Christ as their Lord, over whom he exercised a spiritual dominion and jurisdiction, or as it may respect the whole Jewish nation, amongst whom the kingdom of God was now exercised, by the preaching of the gospel, and the power of Christ put forth in the casting out devils, and other miraculous operations. I incline to the latter, as differing from those that think these words were spoken with a peculiar respect to the disciples; I rather think them a reply to the Pharisees, as corrective of their false notion and apprehension of the Messiah, as if he were yet to come, and to set up a temporal principality; for it is said, Luk 17:22 , And he said unto the disciples, as if he did but then specially apply his discourse to them; en hmin thus signifieth, Luk 7:16 Joh 1:14 . You (saith our Saviour) are much mistaken as to the nature of my kingdom, and indeed of the kingdom of the Messiah, in the expectation of which you live. It is not a kingdom of the same nature with the kingdoms of the world, it cometh not with pomp: and splendour, for men and women to observe; they shall not say, Lo here he cometh! Or, Lo there he goeth! The kingdom of God is now in the midst among you, though you observe it not.

Poole: Luk 17:22 - the days of the Son of man // when ye shall desire to see one of the days of the Son of man, and shall not see it

Our Lord spendeth his further discourse in this chapter in a forewarning of his disciples of those great troubles which should follow His departure from them. At present the Bridegroom was with them, and they could not mourn; for many years after that he was departed from them

the days of the Son of man continued, that is, gospel days, times wherein the gospel of Christ was freely preached to them. But (saith he) make use of that time, for it will not hold long; there will come a time

when ye shall desire to see one of the days of the Son of man, and shall not see it These evil days began when false Christs and false prophets rose up, which was most eminently a little before the destruction of Jerusalem, which happened about forty years after. Every factious person that had reputation enough to make himself the head and leader of a faction, taking his advantage of the common error of the Jews, that a Messiah, a Christ, was to come, who should exercise a temporal kingdom over the Jews, would pretend to be, and give out he was, the Messiah, to draw a faction after him. This is that which our Saviour saith in the next words.

Poole: Luk 17:23-24 - the day of the Son of man

Ver. 23,24. See Poole on "Mat 24:23" , See Poole on "Mat 24:27" . You will (saith our Saviour) have a great many false Christs and false prophets arise, and foolish credulous people will be deceived by them, and come and tell you, Lo, yonder is the Messiah, or, Lo, he is in another place; but believe them not. So it is in Mar 13:21 . Follow them not, saith Luke. The Son of man shall have his day, a day when he will come in a glorious manner to judge the quick and the dead; but it will come upon the world like lightning, that suddenly shineth from one part of heaven to another, so as no man can foretell it, or observe the motion of it. Some do think that by

the day of the Son of man here was meant the spreading of his gospel; but certainly it is a strained sense, nor was the spreading of that a thing so sudden, but more gradually and observably accomplished.

Poole: Luk 17:25

Before my kingdom shall appear in that glory, I must suffer many things, and be rejected of this generation You may be seduced to think that I am going to put on a crown as a secular prince to deliver you from your enemies. Alas! I am going to a cross. I shall have a day, but this is mine enemies’ day, and the power of darkness, both with reference to me and you. Look for nothing in or from this generation but to see me mocked, scourged, spit upon, buffeted, hanged upon a cross, rejected by men; these will be the issues of Divine providence as to this generation; look for better things hereafter, but look for no better from or in this generation.

Poole: Luk 17:26-30 - in the days of the Son of man

Ver. 26-30. See Poole on "Mat 24:37" , and following verse to Mat 24:39 . Our blessed Lord in these verses doth both declare the surprisal of the Jews with that judgment which was coming upon them, and of the world with his coming in the day of judgment, (of which the destruction of Jerusalem was a type), and also forewarns them to take heed that they might not be surprised; he tells them, that

in the days of the Son of man ( so that he speaketh of more than one day), the day of his power in the destruction of the Jews, and in the day of judgment, the antitype to the former, it shall be as in the days of Noah and of Lot. In the days of those men, neither the men of the old world, nor the men of Sodom, would hearken either to Noah or Lot, who were preachers of righteousness to them, and gave them examples of sober and holy lives; but gave up themselves to luxury, and lived in a careless regard of any thing God was doing, until the very day that Noah went into the ark, with his family, and the flood destroyed all the rest; and till the day that Lot went out of Sodom, and fire and brimstone came down and destroyed all those who were left in Sodom. So it would be before the final ruin of the world. Till the very days came, and men felt it, the generality of men would not believe it, nor make any preparation for it. But in our Lord’ s propounding these two great examples to them, he also lets them know their duty and wisdom, viz. to watch, and be upon their guard, with Lot to get ready to go out of Sodom, with Noah to prepare an ark upon this admonition which he gave them. There are no such signs of approaching ruin to persons or nations, as security, and the abounding of sin and wickedness, notwithstanding the warnings which God giveth them by his messengers.

Poole: Luk 17:31

These words seem to relate singly to the destruction of Jerusalem. See Poole on "Mat 24:17" , See Poole on "Mat 24:18" , where we had the same. They only signify the certain ruin and destruction of the place, and are our Saviour’ s counsel to his disciples, not to linger, or promise themselves any longer security there, notwithstanding what any false Christs or false prophets should plainly tell them, but to make as much haste away out of it as they possibly could.

Poole: Luk 17:32

We have the story Gen 19:26 . She looked back from behind him, and she became a pillar of salt. Lot and his family leaving Sodom, she either looked back as not believing what the angel had said, or as moved with the miserable condition of the place, or as loath to leave her estate and goods; however, in disobedience to the command of God, Luk 17:17 , Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed. God turneth her into a pillar of salt. It is a dreadful caution against unbelief, disobedience, worldly mindedness, contempt of God’ s threatenings, and keeping a love for the forbidden society of lewd and wicked persons.

Poole: Luk 17:33

That is, whosoever, in disobedience to my command, shall use arts to preserve his life, shall lose it; and whosoever, at my command, shall be ready to lose it, shall preserve it, or if he loseth his breath, he shall preserve his soul. See Poole on "Mat 10:39" , See Poole on "Mat 16:25" , See Poole on "Mar 8:35" .

Poole: Luk 17:34-36

Ver. 34-36. See Poole on "Mat 24:40" , See Poole on "Mat 24:41" . These verses seem to respect the day of judgment, and that dreadful separation which shall be in that day between the sheep and the goats. It is true also of Christ’ s day in the preaching of the gospel; but that seemeth not to be the sense of this text. They can hardly be applied to the destruction of Jerusalem; it was so universal as hardly any were there left.

Poole: Luk 17:37

Concerning the sense of this proverbial expression, and the various application of it by interpreters, See Poole on "Mat 24:28" . In our evangelist (where it is swma , not ptwma , as in Matthew, the word there properly signifying a dead body, the word here a living body) it seems to be applied to Christ’ s glorious coming to judgment: Where I shall be, who am to be the Judge both of the quick and the dead, thither shall all the world be gathered before me, but my saints especially, who have eagles eyes, senses exercised to discern betwixt good and evil, to discern me as their Redeemer, and the true Messiah; according to that, Psa 1:5,6 . Gather my saints together unto me; those that have made a covenant with me by sacrifice. And the heavens shall declare his righteousness: for God is judge himself.

Lightfoot: Luk 17:2 - That a millstone were hanged about his neck

It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.   

[That a millstone were hanged about his neck.] There is mention among the Talmudic authors, concerning an ass-mill; and it is distinguished from a hand-mill. "Whoso hireth a house of his neighbour, he may build an ass-mill, but not a hand-mill."  

To have a millstone hanged about his neck was a common proverb. "Samuel saith, It is a tradition, that a man may marry, and after that apply himself to the study of the law. But R. Jochanan saith, No. Shall he addict himself to the study of the law with a millstone about his neck?"  

Suidas tells us, When they drowned any in the sea, they hung stones about their necks. And quotes that of Aristophanes:  

Lifting him up, I'll plunge him to the deep,   

A stone hung at his neck.

Lightfoot: Luk 17:3 - Rebuke him

Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.   

[Rebuke him.] The Rabbins are not sparing in granting the lawfulness of repeating rebuke upon rebuke, but they are most sparing about forgiveness where any hath given an offence. They allow, from Lev 19:17; that a man may rebuke a hundred times if there be any need for it; nay, that it is the duty of a disciple to rebuke his master if occasion be. But as to forgiving him that offends, they abuse the words of the prophet, Amo 1:2; "for three transgressions"; and that of Job 33:29; "Lo, God worketh all these things three times with man"; and teach that a man is not bound to forgive a fourth trespass.

Lightfoot: Luk 17:6 - As a grain of mustard seed

And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.   

[As a grain of mustard seed.] A phrase greatly in use. Sometimes we have it like a seed of mustard. Sometimes, like a grain of mustard seed. Sometimes, like a drop of mustard.  

When our Lord had been teaching his disciples concerning charity towards their offending brother, they beg of him increase our faith. Which words (saving that I would not wrong the faith of the apostles, as if they begged of their Master an increase of it) I would inquire whether they might not be put into some such sense as this: "Lay down or add something concerning the measure of our faith, as thou hast done concerning the measure of our charity": which, therefore, he doth in his following discourse.

Lightfoot: Luk 17:7 - Will say unto him by and by, Go and sit down to meat

But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?   

[Will say unto him by and by, Go and sit down to meat?] some there were of old that were wont to do thus. "The wise men of old were used to give their servant something of every thing that they ate themselves." This was indeed kindly done, and but what they ought; but then it follows, they made their beasts and their servants take their meals before themselves. This was supererogation.

Lightfoot: Luk 17:11 - He passed through the midst of Samaria and Galilee

And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.   

[He passed through the midst of Samaria and Galilee.] If it had been said through the midst of Galilee and Samaria; there had been no difficulty; but being said through the midst of Samaria and Galilee; it raiseth that doubt to which I have formerly spoken, viz. whether through 'Galilee,' in this place, ought not to be understood through 'Perea.' The Syriac and Arabic seem to have been aware of this difficulty; and therefore, to accommodate the matter, have rendered through the midst; by between. So that the sense they seem to make of it is this: that Jesus in his journey to Jerusalem took his way in the very extreme borders of Galilee and Samaria, i.e. that he went between the confines; and, as it were, upon the very brink of each country for a good way together. He did, indeed, go to the Scythopolitan bridge, by which he passed over into Perea: but whether through the midst will allow of such a rendering, let the more skillful judge.

Lightfoot: Luk 17:12 - Ten men that were lepers

And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:   

[Ten men that were lepers.] I. It is provided by a law, in Lev 13:46; that "he that is a leper shall dwell alone, and without the camp." How then came these ten to converse thus together? as also those four together, 2Ki 7:3?  

Other unclean persons must not live with him; i.e. those that are unclean by other kind of defilements: which also is intimated by the Gemarists in these words: "Shall those that have their issues, and those that are defiled by the dead, be sent out into one and the same place? The text saith, 'They shall not defile their camps,' Num 5:3; to assign one camp for these, and another for them."  

The lepers might be conversant with lepers; and those that had issues with those that had issues; but those that were under different defilements might not converse promiscuously. Which confirms what I have conceived concerning the five porches at the pool of Bethesda; viz., that they were so framed and distinguished at first, that there might be a different reception for those that had contracted different kinds of defilements, and were there waiting to be cleansed in that pool.  

That there were certain places where they that were unclean by that disease of the leprosy were secluded, reason might persuade us: for it were an inhuman thing to cast the leprous out of the city without any provision of a dwelling for them, but that they should always lie in the open air. Whether there was any such thing in this place, I will not determine. It seems as if these ten lepers, having heard of our Saviour's coming that way, were got but lately together to attend him there. For when the seventy disciples had beforehand openly proclaimed, in all the places where he was to come, that he would come thither, it is easy to conceive in what infinite throngs the sick, and all that were affected with any kind of distemper, would be crowding thither for a cure.  

II. " The leper that transgresseth his bounds, let him receive forty stripes. Those that have their issues, men or women, if they transgress their limits, let them also receive forty stripes." Where the Gloss is, "The limits for those that have their issues are the Mountain of the House, or the Court of the Gentiles: for they are forbid to enter into the camp of the Levites. The unclean are not excluded but from the Court: excepting those that have their issues and a gonorrhea upon them; they are excluded even from the Mountain of the House; and the leper; who is excluded from the camp of Israel, that is, from the city."  

Now the camp of Israel; out of which the leper was to be excluded, they interpreted to be every city that had been walled from the days of Joshua: "For (say they) Joshua sanctified the walled cities with the holiness that was ascribed to the camp of Israel; but he did not so to the rest of the land, nor the cities that had no walls." This was a village, and not such a city, where these ten lepers meet our Saviour; and if they were within this village, it was neither beyond the custom nor the rule, provided that they kept but their distance.  

"A leper enters into the synagogue: they make him some grates; or bounds; ten hands high and four cubits broad: he enters the first, and goes out the last." The Gloss is, "Lest they should be defiled that stand in the synagogue," etc.

Lightfoot: Luk 17:20 - The kingdom of god cometh not with observation

And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:   

[The kingdom of god cometh not with observation.] The kingdom of God; or of heaven; hath especially a twofold distinct sense in the Holy Scriptures. In some places it signifies the propagation of the gospel by the Messias and his followers, and that especially amongst the Gentiles: in other places it denotes the Messiah's victory and vengeance upon the Jews, the enemies of this gospel; but in the Jewish schools this was their conceit of him: that when he came he should cut off all those nations that obeyed not his, i.e., the Jewish law; redeeming Israel from the Gentile yoke; establishing a kingdom and age amongst them that should be crowned with all kind of delights whatever. In this they were miserably deceived, that they thought the Gentiles were first to be destroyed by him, and then that he himself would reign amongst the Israelites. Which, in truth, fell out just contrary; he was first to overthrow Israel, and then to reign amongst the Gentiles.  

It is easy to conceive in what sense the Pharisees propounded that question, When the kingdom of God should come? That is, when all those glorious things should be accomplished which they expected from the Messias? And, consequently, we may as well conceive, from the contexture of his discourse, in what sense our Saviour made his reply: "You inquire when the Messias will come: His coming will be as in the days of Noah, and as in the days of Lot. For as when Noah entered the ark the world perished by a deluge, and as when Lot went out of Sodom those five cities were overthrown, 'so shall it be in the day when the Son of Man shall be revealed.' " So that it is evident he speaks of the kingdom of God in that sense, as it signifies that dreadful revenge he would ere long take of that provoking nation and city of the Jews. The kingdom of God will come when Jerusalem shall be made like Sodom; Luk 17:29, when it shall be made a carcase; Luk 17:37.  

It is plain to every eye, that the cutting-off of that place and nation is emphatically called his kingdom; and his coming in glory. Nor indeed without reason: for before he wasted the city and subverted that nation, he had subdued all nations under the empire and obedience of the gospel; according to what he foretold, "That the gospel of the kingdom should be preached in all the world, and then should the end [of Jerusalem] come." And when he had obtained his dominion amongst the Gentiles, what then remained towards the consummation of his kingdom and victories, but to cut off his enemies the Jews, who would not that he should rule over them? Of this kingdom of God he speaks in this place, not answering according to that vain apprehension the Pharisee had when he propounded the question, but according to the thing itself and the truth of it. There are two things he saith of this kingdom;  

1. That it comes not with observation. Not but that it might be seen and conspicuous, but that they would not see and observe it. Which security and supineness of theirs he both foretells and taxeth in other places once and again.  

2. He further tells them, this kingdom of God is within you; you are the scene of these triumphs. And whereas your expectancies are of that kind, that you say, Behold here a token of the Messias in the subduing of such a nation, and, Behold there in the subduing of another; they will be all in vain, for it is within you; within; and upon your own nation, that these things must be done. I would lay the emphasis in the word you; when commonly it is laid in within.  

Besides, those things which follow, Luk 17:22, do very much confirm it, that Christ speaks of the kingdom of God in that sense wherein we have supposed it: they are spoken to his disciples "that the days will come, wherein they shall desire to see one of the days of the Son of man, but shall not see it." The days of the Son of man; in the Jewish style, are the days of the Messias; days, wherein they promise themselves nothing but pleasing, prosperous, and gay enjoyments: and, questionless, the Pharisees put this question under this notion only. But our Saviour so applies the terms of the question to the truth, and to his own purpose, that they signify little else but vengeance and wrath and affliction. And it was so far from it, that the Jews should see their expected pleasures, that the disciples themselves should see nothing but affliction, though under another notion.

PBC: Luk 17:3

compare Pr 27:5

What in this context has Jesus just commanded when someone crosses the divine barrier and sins against you?  Rebuke – that is a command – thou shalt rebuke him and when he responds with repentance, thou shalt forgive him.  Jesus commanded two things in this context, rebuke sin when it is committed and forgive sin when the person repents.  If that happens once in a day and you do it, you think " God, I did it good this time, I made it, I got it right" and before you go to bed tonight it happens seven times to the same person and you go to bed that night thinking, " God, please don’t let me go through another day like this day.  Please deliver me." No, what does the Lord say, seven times in a day?  Oh, by the way in not the same but a similar context in Matthew, Jesus played a little mathematical trick on Peter.  Not just seven times.  What?  Seven times seventy in a day.  But, you get this vain point. There is not a limit of numbers.  It is a kingdom principle.  No matter how many times, how frequently when someone sins, with love and with respect and honor to the person but with frank Godly candor and gentleness to the sin, confront and rebuke and when the person responds in a Godly way and says " I’m sorry, I was wrong, you are right, I repent," you shall forgive and when you have done it once, twice, twenty, four, five, six or seven times, any number of times during the day, at the end of the day you go to bed and say, " Lord, I’m your servant, you’re the Master.  You told me to do it.  I did it."  You see, forgiveness and rebuke are not matters of faith primarily, they’re matters of obedience and duty – not faith.  It’s easy and one of the things that caused great struggle with me as I encountered this text and tried to interact with it from a personal perspective.  I can go through almost 60 years of life.  I can name more than one person who built a relationship in my personal knowledge that convinced me that they would not react that well if I said, " You’ve sinned.  This is wrong.  I love you and I respect you but this is wrong.  You shouldn’t do that."  I don’t want confrontation.  I don’t like it!  And over the years I felt justified in a different approach, rationalized based on what I’ve seen this person do in other encounters, and other rebukes and I find - rebuke them they’ll get mad at me and they’ll put me on their revenge list and they’ll look for an occasion to get even and to strike back and to lash out, and so rather than take that approach I’ll just quietly endure and in most cases I have been able to bite my tongue when I really would liked to have conducted a verbal mugging.  And in more than one case I’ve seen that same person practice the same sin, break relationship, break friendships, over and over and over and I have to ask myself, " have I not participated in their sin by my refusal to rebuke.  Have I not contributed to their sin by refusing to do what Jesus commanded me to do in this passage?"  No, not yell at them.  Not get mad and scream at them.  Not be emotional and blow up on them, not mug them verbally but lovingly, gently - to sit down with the person very privately and say " You know, we need to talk.  Let’s walk through what happened on this occasion - is that really the way Christians ought to treat their fellowman, their fellow Christians, their family members?  Wouldn’t it be better to go this way?  This work exhortation in the New Testament, I love the word, SGreek: 3870. parakaleo is the compound Greek word.  It means to call alongside.  It means you cannot expect someone to rise higher than the example you’ve set.  You’ve called them to walk with you, not to go a different path that you’re not willing to walk.  That’s rebuke.

It’ll cost friendships.  It’ll cost joy in relationships because at the heart that refusal in me borne out of fear of confrontation is disobedience to my Lord and will not produce wisdom.  Are we bold enough, in humble obedience to the Master, even there to do what He says and if we do at the end of the day to say forgive him, that’s what the Lord told me to do.  We don’t have anything to brag about, we don’t have anything to tell people about that I did it.  It’s just what the Lord told me to do and I’m just engaging in the slaves mentality by doing this much and I can’t say I’ve given the Lord any profit.  I am an unprofitable servant, I am just a slave – He’s the Master.  I did what the Master told me to do and must confess, " I haven’t done anything to write home about" and then as the person responds, perhaps, who knows, if enough love were expressed in the rebuke maybe that person would reconsider old habits that destroy and strain relationships.  Maybe that person would repent and then I could be a party to their repentance and the joy of forgiveness in the relationship.  That’s the duty of the Christian ethic.  That’s the obligation Christ imposes upon us as we relate to each other, " I love you" and when I see you cross the line," - just tell them about it. And not to pretend you didn’t do it or to look the other way because I don’t want to confront.  I don’t believe in the normal, adversarial human confrontation.  I’ve seen so much of it, it makes me sick to my stomach, but my friend, there’s a kind of confrontation in this passage that is noble in other ways and very often God will bless supernaturally to do what we thought we could not do.  Do we trust God?  That’s the safe policy of this whole activity.  Do we trust God enough to do what He told us to do but when we do it, it’s not a matter of faith and how much faith we have, it’s a matter of the servant saying, " I respect and honor the Master.  I will do what He says, that’s my duty."  God bless you.

PBC: Luk 17:9

The Jews practiced slavery.  They didn’t practice slavery in its cruel form that existed in our nation’s early years.  Thank God for that.  Slavery in Jewish culture only lasted a specific period of time and was designed to pay a debt and then it was over.  It ended.  But during the time of the slavery they enforced the master and the slave relationship.  The master has all the rights and all the power and all the position and the slave has none and he gives the illustration of your slave is out working in the field and he works hard all day.  He’s working hard for you – he’s doing what he has been told to do.  He comes home at night and do you say, " because you’ve worked hard all day, I’m going to let you take a hot soaking bath and go to bed early?  Or, do you say to him " time for dinner, go in the kitchen and cook the meal.  That’s part of your job.  That’s part of what I’ve assigned for you to do?  And when he comes in tired from the field and he cooks the meal and he serves you, do you thank him as if he did something special and say, " Oh, you’re such a wonderful slave.  You did all this wonderful stuff for me today?"  No!  He did what you commanded him to do.  Remember, master slave commands!  The master commands and the slave obeys.  It’s a harsh relationship when applied to a man to man relationship.  How quickly the equation changes when God is the Master and we’re the slave.  How often does the apostle Paul in his letters to churches in the New Testament speak of himself as the bondslave of Jesus Christ?  Of course, what is the implication here?  He’s the Master, He has the right to command.  I am the servant, the slave.  I don’t have rights, I have an obligation to obey and when I obey he doesn’t owe me a thank you.  He doesn’t have to say, " Well, take it easy today, you’ve been working really hard."  If he tells me to do something, I have an obligation to do it.  Nothing else will work.

A. T. Robertson, the New Testament Greek Commentary I refer to periodically makes this comment, " The slavish spirit gains no promotion in business life or in the kingdom of God."  Oh, He told me to do it again – that cruel God, I’ll do it but I don’t have to like it.  I know He’ll beat up on me if I don’t but ok, I’ll go ahead and do it but that doesn’t make me happy about it.  Do you think that if you were doing this to your supervisor on the job you’d get a promotion or a merit pay the next time your performance review occurred?  Why should we think in the kingdom of God if we take this cavalier attitude toward God He’ll bless us any more.  It doesn’t work in the business world and it doesn’t work in the kingdom of God any better. 

And then the final word, " So likewise when ye shall have done all those things which are commanded you, say, we are noble, deserving Christians, better than most Christians we know?  God owes us.  Is that what He says?  Hardly!  What does he say?  We are unprofitable what? - servants, we have done what? - that which was our duty to do.

Haydock: Luk 17:1 - It is impossible

The world being corrupted as it is, and the spread of evil so wide, it is impossible that scandals should not come. (Bible de Vence) ---

It is impossible, morally speaking, with regard to the malice of men. (Witham)

Haydock: Luk 17:2 - It were better

It were better. Christ here speaks after the manner of the Jews, who were accustomed to inflict this punishment only on the greatest malefactors. So that we must be ready to undergo the most excruciating torments, rather than cause any scandal to our neighbour; though we must here observe, that if our neighbour take scandal at our good works, we ought not on that account to desist from doing good, or desert the truth. (Ven. Bede) ---

St. Luke, in this chapter, inserts four instructions, which have no connection with each other, and which by the writers of evangelical harmony, are given in different places; as in Matthew xviii. after ver. 14, &c.

Haydock: Luk 17:5 - Increase our faith

Increase our faith. The disciples having heard our Saviour inculcating maxims hard to flesh and blood, such as avoiding scandal, and forgiving our enemies, humbly beg their faith may be increased, that they may be able to comply with these maxims; for they had heard Christ say, that every thing was possible to him that believed. (Theophylactus) ---

Christ compares faith to a grain of mustard seed; because, though the grain be small, it is nevertheless stronger than most herbs. (St. John Chrysostom)

Haydock: Luk 17:6 - To this mulberry-tree

To this mulberry-tree. In St. Matthew, (xvii. 19.) we read, to this mountain. Christ might say both at different times. (Witham)

Haydock: Luk 17:7

the design and end of this parable is to shew that, rigorously speaking, we are useless servants with regard to God. This sovereign Master has a right to exact of us every kind of service, and to make us apply ourselves to any task he might think proper, without our having any reason to complain either of the difficulty, trouble, or length of our labours; we are entirely his, and he is master of our persons, time, and talents. We hold of him whatever we possess, and woe to us if we abuse his trust, by applying our talents to any use contrary to his designs. But though he be Lord and Master, he leaves our liberty entire. If he produces in us holy desires, if he works in us meritorious actions, gives us virtuous inclinations and supernatural gifts, he sets to our account the good use we make of them; and in crowning our merits, he crowns his own gifts. (St. Augustine, lib. ix. Confes. and Serm. 131.) (Calmet)

Haydock: Luk 17:10 - Unprofitable servants

Unprofitable servants. Because our service is of no profit to our Master; and he justly claims it as our bounden duty. But though we are unprofitable to him, our serving him is not unprofitable to us; for he is pleased to give, by his grace, a value to our good works, which, in consequence of his promise, entitles them to an eternal reward. (Challoner) ---

The word useless, when joined to servant, generally means a servant from whom his master does not derive the service he has a right to expect; as in St. Matthew xxv. 30. Here the word is taken in a less odious sense. It means a servant who does not testify sufficient zeal and ardour in his master's service, who is not very eager to please him. With regard to God, we are always useless servants, because he wants not our services; and without his assistance, we can neither undertake nor finish any thing to please him. (Calmet)

Haydock: Luk 17:14 - To the priests

To the priests. Jesus sends them to the priests, to convince the latter of the reality of the cures which he wrought, and oblige them by that to acknowledge him for their Messias; 2ndly, that the lepers might enjoy the fruit of their cure, by returning to the society of their fellow men, after they had been declared clean, and satisfied all the demands of the law; for there were may ceremonies previous to be gone through. (Calmet) ---

And lastly, to shew that in the new law, such as are defiled with the leprosy of sin, should apply to the priests. Hence, says St. Augustine, let no one despise God's ordinance, saying that it is sufficient to confess to God alone. (Lib. de visit. infirm.)

Haydock: Luk 17:19 - Thy faith hath made thee whole

Thy faith hath made thee whole. Were not the others also made whole? They were cleansed indeed from their leprosy, but it no where appears that they were justified in their souls like this Samaritan, of whom it said, thy faith hath made thee whole; whereas it was said of the others, that they were made clean, viz. of their leprosy in their body, though not justified in their soul: this the Samaritan alone seems to have obtained. (Maldonatus)

Haydock: Luk 17:20 - When the kingdom of God should come? // The kingdom of God cometh not with observation

When the kingdom of God should come? or when is it to come? when will the Messias come? The Pharisees might say this in a mocking and an insulting manner, to signify that he could not be their true Messias. ---

The kingdom of God cometh not with observation; that it, so as to be observed; not with great marks of temporal power, as you imagine. (Witham) ---

The Pharisees expected a Messias powerful according to this world, a conqueror, a monarch, a revenger of the injuries of Israel; one who would restore them to liberty, and bless them with temporal goods and prosperity. In Jesus, they saw nothing, which corresponded to these magnificent hopes; and therefore asked him, by way of insult and reproach, when this kingdom of God would come, which he so often talked of and announced to his disciples. He answers them, that the manifestation of the Messias, and the establishment of his kingdom, shall not be effected in a conspicuous, splendid manner. It shall be brought about insensibly, and the accomplishment of the designs of the omnipotence of our Lord shall appear a casualty, and the effect of secondary causes. You shall not see the Messias coming at the head of armies, to spread terror and desolation. His arrival shall not be announced by ambassadors, &c. every thing in the establishment of my kingdom shall be the reverse of temporal power. (Calmet)

Haydock: Luk 17:21 - Is within you // He standeth in the midst of you

Is within you. It is with you; your Messias is already come. ---

He standeth in the midst of you, as John the Baptist told you. (John i. 26.) (Witham)

Haydock: Luk 17:22 - To see one day

To see one day, &c. Hereafter, when I shall be no longer visibly among you, you shall heartily wish for one day's conversation with me. (Witham) ---

This verse is addressed to the disciples. He insinuates that he will take from them this corporeal presence, and they shall be exposed to persecution and affliction: then they shall wish to see one day of the Son of man, and shall not be able to obtain it. They shall wish ardently to see him, to entertain themselves with him, and consult him, but shall not have that happiness. This was meant to excite the disciples to profit more of his presence whilst they enjoyed it. (Calmet)

Haydock: Luk 17:24 - For as lightning

For as lightning, &c. See Matthew xxiv. 27. (Witham) ---

Christ here alludes to the glory with which he shall appear when he shall come to judge the world, surrounded by his angels, &c. when he will appear like lightning, that shall penetrate the inmost recesses of our souls, and shall suffer no crime, not even the slightest thought of our souls, to pass unnoticed. This is the time when he will manifest his glory, and not on his entry into Jerusalem, as the disciples imagined: for he informs them, that he will then have to suffer a cruel death. (Ven. Bede)

Haydock: Luk 17:27

After having compared his second coming to lightning, in order to shew how sudden it will be, he next compares it to the days of Noe [Noah] and Lot, to shew that it will come when men least expect it; when, entirely forgetting his coming, they are solely occupied in the affairs of this world, in buying and selling, &c. He only mentions those faults which appear trivial, or rather none at all, (passing over the crimes of murder, theft, &c.) purposely to shew, that if God thus punishes merely the immoderate use of what is lawful, how will his vengeance fall upon what is in itself unlawful. (Ven. Bede)

Haydock: Luk 17:31

When you see war lighted up in Judea, lose no time, but betake yourselves to flight for safety. Indeed the Christians, forewarned by these predictions, and other prophecies of the apostles, according to Lactantius, (lib. iv. chap. 21.) fled from the danger beyond the Jordan, into the states of Herod, to Pella and the neighbouring villages. See Eusebius, Eccles. Hist. lib. iii. chap. 5.

Haydock: Luk 17:32 - Greek: Ta opiso epilanthanesthai, tois de emprosthen epekteinesthai

As Lot only escaped destruction by leaving all things, and flying immediately to the mountain, whereas his wife, by shewing an affection for the things she had left, and looking back, perished; so those who, in the time of tribulation, forgetting the reward that awaits them in heaven, look back to the pleasures of this world, which the wicked enjoy, are sure to perish. (St. Ambrose) ---

Greek: Ta opiso epilanthanesthai, tois de emprosthen epekteinesthai. (Philippians iii. 13.)

Haydock: Luk 17:34

By these different examples, Christ wishes to insinuate that good and bad men will be found in every state of life. By those in bed, are understood the rich, by those in the mill, are understood the poor; whilst those in the field designate the pastors of his flock, who are labouring in the vineyard of the Lord. (St. Cyril and St. Ambrose)

Haydock: Luk 17:37

To the question of his disciples in the preceding verse, our blessed Saviour only returns this enigmatical answer, which seems to mean, that where-ever there are guilty Jews, there shall their enemies pursue them and find them out, not only in Jerusalem, but in all the cities of Judea, Galilee, &c. every where the vengeance of the Lord shall follow them, and overtake them. For the interpretation of other parts of this chapter, see St. Matthew chap. xxiv. (Calmet) ---

If we observe some discrepancies between the precise words of our Lord, as given by St. Matthew and St. Luke, as in St. Matthew chap. xxiv. ver. 40, and in Luke xvii. 34, and alibi passim [elsewhere in various places], we can reconcile those apparent variations, by supposing that our Lord, in the course of his conversation, made use of both expressions. (Haydock)

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Gill: Luk 17:1 - Then said he unto his disciples // it is impossible but that offences will come // but woe unto him through whom they come

Then said he unto his disciples,.... In the Alexandrian copy, and in "three" of Beza's exemplars it is read, "his disciples"; and so read the Vulgate Latin, and all the Oriental versions; that is, Jesus said to his disciples what follows, as the Syriac and Persic versions express, and the latter reads, he said "again". About the time that he delivered the above parable concerning the rich man and Lazarus, he repeated to his disciples what he had before said to them on another occasion, Mat 18:7

it is impossible but that offences will come; considering the decree of God, the malice of Satan, the wickedness of men, the corruption both of their principles and practices. The Ethiopic version renders it, "temptation will come"; that which will be trying to the faith of the saints, and a stumblingblock to weak minds, as reproach and persecution, errors, and heresies, and the evil lives of professors:

but woe unto him through whom they come; See Gill on Mat 18:7

Gill: Luk 17:2 - It were better for him that a millstone

It were better for him that a millstone,.... See Gill on Mat 18:6 and See Gill on Mar 9:42.

Gill: Luk 17:3 - Take heed to yourselves // if thy brother trespass against thee // rebuke him // And if he repent // forgive him

Take heed to yourselves..... Or to one another, that ye neither give, nor take offence. Take heed to your spirits, to your doctrines, walk, and conversation, that you give no offence to any, that you are not stumbled by what you shall see in, and meet with from others:

if thy brother trespass against thee; See Gill on Mat 18:15.

rebuke him; privately, and proceed according to the rules there directed to; lay his sin before him; endeavour not only to convince him of the fact, but of the evil of it; how contrary to the will of God; how unbecoming the Gospel of Christ, and the profession he makes; how hurtful to himself, as well as injurious to his brother; and how such evils give the enemy occasion to reproach the saints, to speak evil of the ways of God, and blaspheme the name and doctrines of Christ, and harden sinners in their sins, as well as stumble weak Christians, and sadden the hearts of the righteous.

And if he repent; if he is made sensible of his evil, and is truly sorry for it, and ingenuously acknowledges it:

forgive him; the injury committed against a man's self; and pray to God for him, for an application of his pardoning grace and mercy to him; and comfort him with the hope of forgiveness with God, by the gracious promises and declarations of pardon made to such persons; drop all resentment and anger, and behave towards him with all sweetness of temper, and affability, and respect: and this is to be done immediately, as soon as a man repents: and so say the Jews ^p;

"says R. Chanina bar Papa, whoever commits a thing, and repents of it, they forgive him directly; as it is said, Mal 3:5 "and fear not me": lo, they that fear me, forgive immediately:''

such were reckoned good men, men fearing God.

Gill: Luk 17:4 - And if he trespass against thee seven times in a day // thou shalt forgive him

And if he trespass against thee seven times in a day,.... For good men are frequently apt to fall into sin, and offend both God and man; see Pro 24:16 "and seven times in a day turn again to thee, saying, I repent"; as often as he sins, and appears to be truly sensible of it, and humble for it, and makes acknowledgments of it; and not only barely in words professes his concern for it, but there is reason to believe that he is heartily grieved for it, and to hope that he will behave better for the future:

thou shalt forgive him; this seems to be occasioned by Peter's putting such a question to Christ, how often a brother might sin against him, and he forgive him; see Mat 18:21. The Jews plead for great tenderness and readiness to forgive penitents, when they ask for forgiveness; which they insist upon should be done: they say ^q,

"it is forbidden an injured person to be cruel, and not forgive; this is not the way of the seed of Israel: but when he that has done the injury asks of him, and prays him once and again, and he knows that he has returned from his sin, and hath repented of his evil, he ought to forgive him; and whoever makes haste to forgive, is praiseworthy.''

But then, they say ^r,

"if he brings all the rams of Nebaioth that are in the world, he is not to have pardon, unless he asks it of him.''

And they seem also to have set times for it, as well as restrain the frequent repetition of it: they observe ^s;

"if a man returns by repentance, in the intermediate time, (i.e. as the gloss explains it, between the beginning of the year, or New Year's Day, and the day of atonement,) they pardon him; but if he does not return in the intermediate time, though he brings all the rams of Nebaioth in the world, they do not pardon him.''

A man that was always forgiving, was reckoned by them an extraordinary man: it is said ^t of Mar Zutra bar Nachman, that he was מוחל בכל יום, "forgiving every day"; but yet they do not seem to care to carry it to so great a length, and to repeat it so often as our Lord directs; they allow a man to forgive three times, but not a fourth; See Gill on Mat 18:22.

Gill: Luk 17:5 - And the apostles said unto the Lord // increase our faith

And the apostles said unto the Lord,.... Either on account of what was now said by Christ concerning offences, and forgiving injuries; being conscious to themselves of their own weakness to withstand temptations; and fearful lest they should be stumbled and offended with what they should meet with; or that they should give offence to others: and being also sensible of what spirits they were of, and of the difficulties of conquering them, and mastering the resentment of their minds, when injured and provoked; and also the necessity of divine assistance, of having fresh supplies of grace, and of having their graces, and particularly faith, strengthened, and drawn into a lively exercise; or on account of their not being able to cast out a devil from one that was possessed, Mat 17:19 when words, to the same purpose, were spoken by Christ, as in the following verse; on occasion of one or other of these, though more likely the former, the apostles addressed Christ in this manner,

increase our faith; both the faith of working miracles, and the grace of believing in him: by which, as they express their sense of the weakness, and imperfection of their faith; and their great desire to have it increased, which might be for their comfort, and his glory; so they acknowledge his divine power, and that he is the author and finisher of faith; and that as the beginning, so the increase of it is from him: wherefore faith is not of a man's self, or the produce of man's freewill and power, but is the gift of God; and even where it is, it is not in man to increase it, or add to it, or to draw it forth into exercise; this also is the operation of God. And if the apostles had need to put up such a petition to Christ, much more reason have other men.

Gill: Luk 17:6 - And the Lord said // if ye had faith as a grain of mustard seed // ye might say unto this sycamine tree // Be thou plucked up by the root, and be thou planted in the sea, and it should obey you

And the Lord said,.... In answer to the disciples. The Syriac version leaves out the word "Lord": and the Persic version, in the room of it reads, "Jesus":

if ye had faith as a grain of mustard seed; See Gill on Mat 17:20.

ye might say unto this sycamine tree; which was near at hand; for in Galilee, where Christ now was, such trees grew, especially in lower Galilee: hence those words ^u;

"from Caphar-Hananiah, and upwards, all the land which does not bear שקמין, "sycamines", is upper Galilee, and from Caphar-Hananiah, and downwards, all which does bear "sycamines", is lower Galilee.''

This, by Maimonides ^w, is said to be a wild fig tree; but the Vulgate Latin, Syriac, Arabic, and Ethiopic versions render it, the "mulberry tree": and that the sycamine and mulberry tree are the same, Beza shows from Dioscorides, Athenaeus, and Galen; though whether it is the same with the sycamore in Luk 19:4 is not certain. The first of these writers makes them to be the same; and the last asserts they are different, and so they should seem by their different names.

Be thou plucked up by the root, and be thou planted in the sea, and it should obey you: for such a tree to be plucked up by the root at a word speaking, is very wonderful and miraculous, and beyond the power of nature; and much more for it to remove into the sea, and plant itself there, where trees grow not; and to believe this should be done, and such a word of command obeyed, one should think required very great faith; and yet, if it was but as a grain of mustard seed, which is very small, it might be done. The design is to show, what great things are done by faith, and what an increase of it they should have.

Gill: Luk 17:7 - But which of you having a servant ploughing // Which of you having a servant ploughing, or feeding cattle // will say unto him by and by // when he is come from the field // go // and sit down to meat

But which of you having a servant ploughing,.... In order to keep the disciples humble in the performance of such miraculous works; and that they might not imagine they could have any thing at the hands of God by merit; and to excite them to go on from one duty to another; and never think they have done, or done enough, or more than what is their duty, Christ delivers the following parable.

Which of you having a servant ploughing, or feeding cattle; or "sheep", as the Syriac and Persic versions render it; or a "ploughman", or a "shepherd", as the Ethiopic version; which are both servile works, and done in the field: not that the disciples had any such servants under them, though the words are directed to them, for they had left all, and followed Christ; nor were they brought up to husbandry, but most of them in the fishing trade; Christ only puts this for instance, and supposes such a case:

will say unto him by and by; or straightway, immediately, directly,

when he is come from the field; and has done ploughing, and feeding his cattle, sheep, or cows, or whatever they are; as soon as ever he comes home; or "first", as the Persic version; the first thing he shall say to him, upon his return from thence,

go; to the other side of the room, and to the table there ready spread, and furnished; or "go up", as the Arabic and Ethiopic versions render it; go up to the upper room where they used to dine or sup; see Luk 22:12 or "come in", as the Persic version renders it; and which some learned men observe, is the sense of the Greek word here used; come into the house,

and sit down to meat? or fall, and lie down on the couch, as was the custom in those countries at eating.

Gill: Luk 17:8 - And will not rather say to him // make ready wherewith I may sup // and gird thyself and serve me // till I have eaten and drunken // and afterward thou shalt eat and drink

And will not rather say to him,.... Or, "will he not say to him?" it is very likely, it is more agreeable to the language of a master, and the condition of a servant, that he should say to him,

make ready wherewith I may sup: by dressing the food, spreading the table, and putting the food on it; for it was the business of servants to prepare, as at the passover; see Gill on Mat 26:17 so at ordinary suppers:

and gird thyself and serve me; by giving him drink, or whatsoever he called for: and as they used to wear long garments in those countries, servants girded them up about their loins, that they might be fit for service, expedite in it, and perform it more readily, and with greater ease and dispatch:

till I have eaten and drunken; finished his meal:

and afterward thou shalt eat and drink: the, Persic and Ethiopic versions read in the imperative, "then eat thou and drink". If he was an Hebrew servant, he ate and drank the same as his master did: for so one of the Jewish canons runs ^x;

"every Hebrew servant, or handmaid, their master is obliged to make them equal to himself "in food and in drink", in clothing, and in dwelling, as it is said, Deu 15:16 "because he is well with thee": wherefore, thou shalt not eat fine bread, and he eat coarse bread, nor drink old wine and he drink new wine, &c.''

And even a Canaanitish servant was to be provided with proper food and drink: they say indeed ^y,

"it is lawful to cause a Canaanitish servant to serve with rigour: but though the law is such, the property of mercy, and the ways of wisdom are, that a man should be merciful, and not make his yoke heavy on his servant, nor oppress him; but cause him to "eat and drink" of all sorts of food and drink; and the former wise men used to give their servants of all sorts of food that they themselves ate of;''

which was using them as they did their Hebrew servants: yea, it is added;

"and they gave their beasts, and their servants, food, before they ate their own meal;''

but this was not commonly done: it does not appear to have been the practice in Christ's time; nor was it necessary.

Gill: Luk 17:9 - Doth he thank that servant // because he did the things that were commanded him // I trow not

Doth he thank that servant,.... As if he had done him a favour, and what he was not obliged to;

because he did the things that were commanded him? for, as a servant, he ought to do them, and in so doing does but his duty: he may indeed be commended for it, but not thanked:

I trow not; or "I think not"; it do not seem so to me, as if he would, or, as though it was proper and necessary he should. The Ethiopic version leaves out this last clause.

Gill: Luk 17:10 - So likewise ye // when ye shall have done all those things which are commanded you // say we are unprofitable servants // we have done that which is our duty to do;

So likewise ye,.... This is the accommodation and application of the parable to the disciples of Christ, who whether ministers or private believers, are as servants, and should be as laborious as the ploughman, and the shepherd; and as their condition is, so their conduct should be like theirs: the employment of the ministers of the word lies in reading, prayer, meditation, and study; in preaching the word, and administering the ordinances; and in performing other duties of their office: and every private believer has business to do, which lies in the exercise of grace, as the work of faith, the labour of love and patience, of hope: and in the discharge of duty with regard to themselves, in their families, the church, and the world; and these servants should be continually employed; and when one work is done, another is to be taken in hand: saints should be always believing, hoping, waiting, loving, and doing one good work or another; as preaching or praying, reading, hearing, and doing acts of benevolence and charity; and God and Christ are to be served by them in the first place, and then themselves: but some that would be called the servants of Christ, mind their own bellies, and not the service of Christ at all; others in the service of Christ, seek nothing but themselves; others are for the serving themselves first, and then Christ; but the true servants of Christ, serve him in the first place, and seek first his righteousness, and his kingdom, and the honour of it, believing that all other things shall be added to them: and when these have done all that are commanded them, they are not to think their service thank worthy: as for instance, if the service be preaching the word, a man so employed ought to be thankful to God, that has bestowed ministerial gifts upon him, and makes his labours useful, and uses him as an instrument, to do much good to the souls of men, and for his glory, and has put such an honour upon him; but he is not to expect thanks from God, for his most diligent and faithful performance of his work, or imagine that he merits any thing at his hand thereby: or if the business be hearing the word, a man should be thankful to God, for the word, ordinances, and ministers, for liberty of waiting upon God in such a way; for health of body, and inclination of mind, for such service; and for all the good, profit, and advantage, he gains hereby; but he is not to think that he lays God under any obligation to him by so doing, or deserves thanks, or a favour from him on account of it: or if the employment be prayer, a man should be greatly thankful to the God of all grace, that there is a throne of grace for him to come to; and for a mediator, who is the way of access to God; and for the assistance of the Spirit in prayer; and for all the blessings which are given, as an answer of prayer; but he is never to entertain such a thought, that God is obliged to him for his prayers, or should thank him for them: or if the work be doing of good with worldly substance, such should be thankful to God for their substance he has given them, and for hearts to make use of it; but ought not to conclude, that they hereby merit his favour, or that this is any gain to him: but on the other hand, Christ directs his disciples, saying,

when ye shall have done all those things which are commanded you; as preaching, or hearing, or reading, or praying, and every other act of divine and religious worship; or all acts of justice and benevolence among men; every duty both for matter and manner, as it should be, according to the will of God, from right principles, and to right ends, and by the assistance of the Spirit and grace of God:

say we are unprofitable servants; not in such sense as unregenerate men are, who are disobedient, and to every good work reprobate and unfit, Rom 3:12 or as the slothful servant, who did not what his Lord commanded, Mat 25:30. Nor is this the sense, that they are unprofitable to men; for they may be, and are very useful and serviceable to men, and to the saints; but that they are so to God, by whose grace and strength they are what they are, and do what they do; and can give nothing to him but what is his own, and his due; and so can lay him under no obligation to them, nor merit any thing from him; no, not even thanks, and much less heaven and eternal life. The Persic version, quite contrary to the sense of the words reads, "we are pure or clean servants, for we have done", &c. and the Ethiopic version leaves out the word "unprofitable", and reads "we are servants"; we acknowledge ourselves to be servants:

we have done that which is our duty to do; wherefore, as diligence is highly proper, and reasonable in doing the work of the Lord, humility is necessary, that a man may not arrogate that to himself, which do not belong to him; or boast of his performances; or place any dependence on them: or have his expectations raised on account of them; since when he has done the most and best, he has done but what he should, and what he was obliged to, and in that is greatly deficient: a saying somewhat like this, is used by R. Jochanan ben Zaccai ^z;

"if thou hast learned the law much, do not ascribe the good to thyself; for, for this wast thou created.''

Gill: Luk 17:11 - And it came to pass as he went to Jerusalem // that he passed through the midst of Samaria and Galilee

And it came to pass as he went to Jerusalem,.... That is, Jesus, as the Persic version expresses it; though the Ethiopic version reads in the plural, "they going to Jerusalem passed", &c. that is, the disciples, or Christ with his disciples; who was now going thither to eat his last passover, and suffer and die for his people:

that he passed through the midst of Samaria and Galilee; or "between Samaria and Galilee"; as the Syriac and Arabic versions render it; he steered his course through the borders of both these countries; and as he passed, Samaria was on his right hand, and Galilee on the left.

Gill: Luk 17:12 - And as he entered into a certain village // there met ten men that were lepers // which stood afar off

And as he entered into a certain village,.... Whether in Samaria or Galilee, is not certain; perhaps it bordered on both, since there were both Jews and Samaritans in it, as appears by what follows; and since Christ was passing between both places:

there met ten men that were lepers; who either were confined to this place, this village, for they might not be in the larger cities, and walled towns; See Gill on Mat 8:2 or else having heard that Jesus of Nazareth was going to such a place, got together, and met him as he entered in it, in hope of being cured by him:

which stood afar off; from Christ, by reason of their uncleanness, as they were obliged to by the law, in Lev 13:46.

Gill: Luk 17:13 - And they lifted up their voices // And said, Jesus, Master // have mercy on us

And they lifted up their voices,.... Together, and cried aloud, being at a distance, that they might be heard; as well as to express their vehement desire, and great importunity to be cleansed; see Jdg 9:7.

And said, Jesus, Master; or "Rabbi, Jesus", thou great Master in Israel; who art a teacher come from God, and who dost surprising miracles, and art able to cure us:

have mercy on us; and cleanse us from our leprosy; we believe thou art able, if thou wilt; show compassion to us, miserable objects, as they were; their faith was the same with that of the other leper, in Mat 8:2.

Gill: Luk 17:14 - And when he saw them, he said unto them // go show yourselves unto the priests // And it came to pass that as they went, they were cleansed

And when he saw them, he said unto them,.... When upon their loud cry he looked up, and towards them, and saw what a condition they were in, his compassion moved towards them, and he ordered them to do as follows;

go show yourselves unto the priests. The Ethiopic version reads in the singular number, "to the priest", as in Mat 8:4 whose business it was to inspect into this matter, to see whether a person was healed, or not; and if he was to, pronounce him clean, when a gift was offered according to the law, in Lev 14:2. So careful was Christ that the ceremonial law, which was as yet in force, might be strictly observed: though these ten lepers could not be viewed and examined by the priest together, but one after another; for so is the tradition of the Jews ^a,

"two leprosies are not looked upon together, whether they be in one man, or in two men; but he views one, and either shuts him up, or declares or dismisses him, and then goes to a second:''

And it came to pass that as they went, they were cleansed; before they came to the priests, whilst they were in the way, they at once found themselves entirely healed of their disease; as Christ very likely gave them reason to believe they should; whereby his power was seen in it; and it was a clear case, that it was owing to him, and not the priests, that they had their cleansing. On the nature of the disease of leprosy, and of the likeness there is between that and sin, and of the agreement between the cleansing of a leper, and the cleansing of a sinner by the blood of Christ; see Gill on Luk 5:12. Here it may be observed, that as these lepers had a cure while they were in the way of their duty, going, as Christ ordered them; so generally speaking, it is in the way of means, in an attendance on ordinances, that souls receive a spiritual cure from Christ: the man at Bethesda's pool waited long, and had healing at last; it is good to watch at Wisdom's gates, and wait at the posts of her door; faith in Christ, whereby the heart is purified, comes by hearing the word of God.

Gill: Luk 17:15 - And one of them, when he saw that he was healed // turned back // and with a loud voice glorified God

And one of them, when he saw that he was healed.... When he felt perfect soundness in his body, and perceived that he was restored to his health, and saw with his eyes that the leprosy was gone from him, which must be visible enough:

turned back; either immediately, before he went to the priests; or afterwards, came back to Jesus, when he bad been with them:

and with a loud voice glorified God; Jesus Christ, who is truly God, and whose proper divinity might be seen in this miracle; see 2Ki 5:7 or God the Father, through Christ, and for his sake, by ascribing his cure to his power, and by returning thanks for it, and acknowledging with gratitude, Christ to be the author of it; which he did, with as loud a voice, as he cried to him for mercy; that all might know the miracle that was wrought, and join in giving glory to Christ: and it was but one of them that did so; gratitude is a rare thing, it is found but in few; unthankfulness cleaves to most persons; it is the general character of men to be unthankful and unholy; multitudes, even all men, share in the providential goodness of God, yet few take notice of, and are thankful for it; God is therefore said to be good, to the unthankful and to the evil, Luk 6:35. Few there are who are of Jacob's spirit, that judge themselves unworthy of the least of mercies, and are heartily thankful for every favour: and this the leper did, when he was sensible that he was healed; no man will seek after a cure, till he sees, or is sensible of his sickness and his wound; and when he does, he will inquire after, and make use of the proper means of healing; and when he has got a cure, he is, or at least ought to be, thankful for it: and so it is in spiritual things, the whole need not a physician, or see no need of the physician, Christ; but those who are sick, and sensible of the sickness of sin, do; and when they perceive that their diseases are healed, and their sins forgiven, then they call upon their souls, and all within them, to bless the Lord, who has done this for them: and it becomes such who are cured of the leprosy of sin, to glorify God; not only with their mouths, by bringing their offering and sacrifice of praise to him, as the leper by the law was obliged to bring his offering, at the time of his cleansing; but by deeds also, with their bodies, and with their spirits; by a holy, humble, and spiritual conversation before men, signified by the leper's washing himself, and clothes, and shaving off all his hair; and by attending on the word and ordinances, by a professed subjection to the Gospel of Christ, signified by the blood being put upon the tip of the right ear of the leper, and on the thumb of his right hand, and on the great toe of his right foot, Lev 14:14.

Gill: Luk 17:16 - And he fell down on his face at his feet // giving him thanks // and he was a Samaritan

And he fell down on his face at his feet,.... For being cleansed, he might draw nigh unto Jesus; and which he did, with the most profound respect unto him, and reverence of him; and having a deep sense of the favour he had received from him, prostrated himself in this manner before him:

giving him thanks; who had shown compassion to him, had exerted his power on him, and had favoured him with such a singular mercy, as restoring him to health:

and he was a Samaritan; this is particularly remarked by the evangelist, because the Samaritans were reckoned by the Jews, to be ignorant and irreligious persons, and no better than Heathens; and yet this man behaved as a religious good man, who had a sense of his mercy, knew his duty, and his obligations, and performed them; when the other nine, who very likely were all Jews, acted a very stupid and ungrateful part.

Gill: Luk 17:17 - And Jesus answering, said // were there not ten cleansed // but where are the nine

And Jesus answering, said,.... After the Samaritan had paid his respects to him, and made his acknowledgments in this grateful way:

were there not ten cleansed? so many applied for a cure, and so many had it:

but where are the nine? or nine of them; here was one, but where were the rest? they went and showed themselves to the priests, and then returned to their several places of abode, and took no notice of their physician and Saviour, to make any returns to him. They are many, that are cleansed by the blood of Christ; his blood was shed for many, for the remission of sins; and by his righteousness, he justifies many; at least there are many who profess themselves to be cleansed by him, and yet there are but few that glorify him, by keeping close to the rule of his word, by giving up themselves to the churches of Christ, and by walking with them in the ordinances of the Gospel: Christ's flock, which is separated from the world, and walks in Gospel order, within the inclosures of it, is but a little flock; they are but a few names in Sardis, who have not defiled themselves, with corruptions in doctrine and discipline; and these few are often such, who have been the worst of men, the vilest of sinners, from whom it has been least expected, they should glorify Christ: publicans and harlots go into the kingdom of heaven, the Gospel church state, embrace its doctrines, and submit to its ordinances, when the Scribes and Pharisees, self-righteous persons, do not: ingratitude is a crime many are guilty of, and it is highly resented by Christ; instances of gratitude are few, but as one in ten; now and then a single Samaritan, a stranger, one that has been a vile sinner, comes and acknowledges the grace of Christ in cleansing him; comes to the ministers of Christ, and to the churches, and tells them what God has done for his soul: but where are the rest, the many others, who have received spiritual advantages, and never come to relate them, and express by words and deeds, thankfulness for them?

Gill: Luk 17:18 - There are not found that returned // to give glory to God // save this stranger

There are not found that returned,.... Or it do not appear, that any have returned:

to give glory to God; for inasmuch as they did not return to give thanks to Christ, and acknowledge him the author of their cure and cleansing they did not give glory to God:

save this stranger; for so the Samaritans were reckoned by the Jews, even as the Gentile, aliens from the commonwealth, of Israel, and strangers to the covenants of promise. Christ speaks in the language and dialect of the nation, and yet we find sometimes, that, כותי, "a Cuthite", or a Samaritan, is distinguished from, נכרי, "a stranger", Or a Gentile: they might set up their beasts in the inns of the Samaritans, but not in the inns of "strangers"; and a man might let out his bath to a Samaritan, but not to a "stranger" ^b; but this must be understood of them in times past, before they were found out to be idolaters; when, as Rabban Simeon ben Gamaliel says ^c, they were as Israelites in all things, and kept the law and the precepts of it, and even more exactly than the Israelites themselves did ^d; but afterwards a Samaritan was reckoned a Gentile, and so he was in the times of Christ; and therefore he calls a Samaritan a stranger: that tradition of the Jews, requires some notice and consideration ^e; all are defiled

"with leprosies, except הנכרים, "strangers", and the proselyte of the gate.''

And yet here is a stranger among the Jews, and reckoned unclean, on account of leprosy, and sent with them to show himself to the priest.

Gill: Luk 17:19 - And he said unto him, arise // go thy way // thy faith hath made thee whole

And he said unto him, arise,.... For, as yet, he lay at his feet upon his face, adoring and praising him; nor did he attempt to rise till Jesus bid him: adding,

go thy way; to thine own country, town, or city, and to thy friends and relations, and about thy business:

thy faith hath made thee whole: or "saved thee", in soul, as well as body; that is, Christ, the object of faith, had saved him; for his salvation is ascribed to his faith, not as the efficient cause of it, but as that was wrought in him, and drawn forth from him, and exercised by him, in receiving this blessing from Christ, the author of it, even both corporeal and spiritual salvation.

Gill: Luk 17:20 - And when he was demanded of the Pharisees // when the kingdom of God should come // He answered them and said, the kingdom of God cometh not with observation

And when he was demanded of the Pharisees,.... Or "asked" by them; who expected the Messiah, and that when he was come he would set up a temporal kingdom, and deliver them from the Roman yoke; when they should enjoy great liberty, peace, and prosperity; so that they might put the following question to Christ in a serious manner, agreeably to these expectations: or it may be occasioned by the frequent mention that had been made of the kingdom of God by John, and Christ, and his disciples in their ministry, and so be put in a way of derision; or, as most of their questions were, with a view to ensnare or puzzle:

when the kingdom of God should come; either the kingdom that God had promised, or the kingdom of the Messiah, who is truly God, that had been so often spoken of by John the Baptist, Christ, and his apostles. The Ethiopic version reads, "the kingdom of heaven", which is the same with the kingdom of God; for these phrases are promiscuously used. This question they need not have asked, had they carefully attended to the writings of the Old Testament they had in their hands; and had they diligently observed the signs of the times, in which they lived; and had they seriously regarded the ministry and miracles of Christ among them; from these things, they might have concluded, not only that the time was at hand, when the kingdom of God should be set up, but that it was already come: they might have observed, that not only the harbinger of the Messiah was come, who was John the Baptist; but that the Messiah himself was among them, by the many wonderful things which he wrought among them, and by the many Scripture prophecies which were fulfilled in him; they might have seen that the sceptre was manifestly departing from Judah; that all power and authority were falling into the hands of the Romans; and that only a mere shadow and appearance of it were among them; they might have known, by calculation, that the time fixed in Daniel's prophecy, for the coming of the Messiah, was now up, and therefore he must be come; and they had very good reason to believe that Jesus was he.

He answered them and said, the kingdom of God cometh not with observation; or so as to be observed by the eye, or to be distinguished when it comes as the kingdoms of this world, by outward pomp and splendour, by temporal riches, external honours, and worldly power and grandeur; though it so far came with observation, that had they had eyes to see, they might have observed that it was come, by what they saw done by Christ, particularly the power that he showed in the dispossessing devils out of the bodies of men; see Mat 12:28. The Syriac version reads, "with observations"; and some understand the words of the observances of the ceremonies of the law, of days, months, and years, and the difference of meats, and the like, which the kingdom of God is not in, and which were to cease upon its coming; but the former sense is best.

Gill: Luk 17:21 - Neither shall they say // lo here, or lo there // for behold the kingdom of God is within you // the kingdom of God is among you

Neither shall they say,.... Or shall it be said by any, making their observations, and pointing to this, or that place:

lo here, or lo there; in this, or that place, country or city, the kingdom of God is set up; the throne of the Messiah is there; and there are the "regalia", or ensigns of his regal power; no such thing will fall under the observations of man, not but that this would be said, and was said by some persons, as it is suggested it should, Luk 17:23 and it appears from Mat 24:26 that some would say he was in such a wilderness, and others, that he was in some private retirement in a house, or that he was in such a town or city; as particularly it was said in Adrian's time, that he was in a place called Bither, where Bar Cochab set up himself for the Messiah: but the sense of the words is, that no such thing ought to be said; and if it was said, it would not be true; nor should it be credited: and the Cambridge copy of Beza's adds, "believe not"; as in Mat 24:26

for behold the kingdom of God is within you: in the elect of God among the Jews, in their hearts; it being of a spiritual nature, and lying in righteousness, and peace, and joy in the Holy Ghost; in the dispossession of Satan, the strong man armed; in the putting down of the old man, sin, with its deceitful lusts, from the throne; and in setting up a principle of grace, as a governing one; and so escapes the observation of natural men, and cannot be pointed at as here, or there: hence it appears, that the work of grace is an internal thing; it is wrought in the hearts of men; it has its seat in the inward parts, and is therefore called the inner, and the hidden man: it does not lie in words, in an outward profession of religion: it is oil in the vessel of the heart, and is distinct from the lamp of a visible profession; it does not lie in external works and duties, but it is an inward principle of holiness in the soul, or spirit of man, produced there by the Spirit of God, and is therefore called by his name, Joh 3:6 and it also appears to be a very glorious thing, since it is signified by a kingdom: it is a rich treasure; it is gold tried in the fire, which makes rich; it is an estate, that good part, and portion, which can never be taken away; it is preferable to the greatest portion on earth men can enjoy; even the largest and richest kingdom in the world is not to be compared with it; it is a kingdom which cannot be moved; and as it is glorious in itself, it makes such glorious who are partakers of it: "the king's daughter is all glorious within", Psa 45:13 and it is high in the esteem of God; it is the hidden man of the heart, but it is in his sight; it is in his view, and is in his sight of great price: it is likewise evident from hence, that it has great power and authority in the soul; it has the government in it; it reigns, through righteousness, unto eternal life; and by it, Christ, as king of saints, dwells and reigns in his people. Now this is not to be understood of the Scribes and Pharisees, as if they had any such internal principle in them, who were as painted sepulchres, and had nothing but rottenness and corruption in them: but the sense is, that there were some of the people of the Jews, of whom the Pharisees were a part, who had been powerfully wrought upon under the ministry of John, Christ, and his apostles; and were so many instances of efficacious grace, and of the kingdom of God, and of his Gospel coming with power to them. Though the words may be rendered,

the kingdom of God is among you; and the meaning be, that the king Messiah was already come, and was among them, and his kingdom was already set up, of which the miracles of Christ were a full proof; and if they could not discern these signs of the times, and evident appearances of the kingdom of God among them, they would never be able to make any observation of it, hereafter, or elsewhere.

Gill: Luk 17:22 - And he said unto his disciples // the days will come when ye shall desire to see one of the days of the son of man // and ye shall not see it

And he said unto his disciples,.... Who also were expecting a worldly kingdom, and external honours, and temporal emoluments, and riches; and therefore to take off their minds from these things, and that they might not have their expectations raised this way, but, on the other hand, look for afflictions and persecutions, he observes to them,

the days will come when ye shall desire to see one of the days of the son of man; ימות המשיח, "the days of the Messiah", a phrase frequently used in Jewish writings; that is, when they should be glad to enjoy one such a day in the personal presence of Christ, as they now did; and instead of looking forward for happy days, in a temporal sense, they would look back upon the days they have enjoyed with Christ, when he was in person among them, and wish they had one of those days again; when besides his corporeal presence, and spiritual communion with him, and the advantage of his ministry and miracles, they bad much outward peace and comfort: whereas in those days nothing but afflictions and persecutions abode them, wherever they went; so that by these words Christ would have them to understand, that they were not to expect better times, but worse, and that they would be glad of one of the days they now had, and in vain wish for it:

and ye shall not see it, or enjoy it. Moreover, days and opportunities of public worship, of praying to the Lord, of singing his praise, of hearing his word, and of attending on his ordinances, may be called days of the son of man, or Lord's days; see Rev 1:10 even the first days of weeks, on which days the apostles, and primitive churches, met together for religious worship: and these may very well be called days of the son of man, since, on those days, he first appeared to his disciples, after his resurrection, Joh 20:19 and on the same days his disciples and followers met together to preach in his name, to hear his Gospel, and to commemorate his sufferings and death, Act 20:7 and still continue to do so; and seeing he often meets with his people at such seasons and opportunities, fills them with his Spirit, communicates his grace, and indulges them with fellowship with himself, which make those days desirable ones: but sometimes so violent has been the persecution of the saints, that they have not been able, for a long time, to enjoy one of those days openly, and with freedom, though greatly desired by them; which may be considered as a fulfilment, at least in part, of this prediction of our Lord's: and therefore, whenever this is the case, it should not be thought strange; it is no other than what Christ has foretold should be: and it may teach us to prize, make use of, and improve such days and opportunities, whilst we have them, we know not how soon our teachers may be removed into corners, when we shall wish in vain for them; and seasons of hearing them, as is here suggested: sad it is to know the worth of Gospel opportunities, by the want of them!

Gill: Luk 17:23 - And they shall say unto you, see here, or see there // Go not after them nor follow them

And they shall say unto you, see here, or see there,.... That is, there is Christ; and in two of Beza's exemplars, the word Christ is added as in Mat 24:23 from whence it seems to be transcribed: and the sense is, it shall be said by one or another; Christ is in such a place, or he is in such a place, and he will quickly appear, and deliver the people of the Jews out of all their distresses and calamities by the Romans,

Go not after them nor follow them: the last clause, "nor follow them", is left out in the Syriac and Persic versions; the meaning is, give no credit to them; as if Christ was come again in person, and was in such a place, do not go along with them, where they direct, as into the desert, or into the secret chambers; for to follow them will be very dangerous, of bad consequence, as well as vain and fruitless; see Act 5:36.

Gill: Luk 17:24 - For as the lightning that lighteneth out of the one part under heaven // and shineth unto the other part under heaven // so shall also the son of man be in his day

For as the lightning that lighteneth out of the one part under heaven,.... The Syriac version reads, "out of heaven", and the Arabic version, "in heaven"; which is the seat of lightning, and from whence it arises:

and shineth unto the other part under heaven; enlightens the earth, which is under the heaven: though the sense of the words, as they lie in the original text, seems to be, that as the lightning lightens at one end of the heavens, and shines to the other; which is done at once, in a moment, in a twinkling of the eye, and to which agrees the Ethiopic version;

so shall also the son of man be in his day: which is not to be understood of the swift progress of the Gospel, after his resurrection and ascension, and the pouring forth of his Spirit; but of his sudden coming, first to take vengeance on the Jewish nation for their rejection of him, and then at the last day, to judge both quick and dead. By his day, is meant his kingdom and glory, or his appearance with power, and great glory: Thus we read ^f for Solomon, בשעתו, "in his hour", that is, in his glory, in the time of his kingdom, when he was in his greatest magnificence.

Gill: Luk 17:25 - But first must he suffer many things // and be rejected of this generation

But first must he suffer many things,.... By cruel mockings, spitting, buffeting, scourging, and, at last, death itself; all which must be, and were before his day came, or he entered into his glory, or came in it:

and be rejected of this generation; as the Messiah, and be treated with the utmost scorn and contempt, and in the most base and ignominious manner: being put to the death of the cross, and hanged upon the accursed tree: all which were necessary, "must" be; on account of the purposes and decrees of God; the covenant engagements of Christ; the predictions of the prophets of the Old Testament, and his own; and the salvation of his people.

Gill: Luk 17:26 - And as it was in the days of Noe // so shall it be also in the days of the son of man

And as it was in the days of Noe,.... Whilst he was building the ark, and before he went into it; for this respects the days of Noah before the flood, and not after it; for he lived after the flood three hundred and fifty years, Gen 9:28

so shall it be also in the days of the son of man; some time before, and at his coming in power, and great glory, to destroy the Jews, their nation, city, and temple; and as then, so it will be when he shall come in person, at the last day, to destroy the world: the times of Noah's flood, of Jerusalem's destruction, and of the end of the world, bear a great resemblance to each other: and when the son of man comes in either of these senses, then will the kingdom of God come; or then will it appear that the Messiah is come, and has took to himself his great power, and reigns.

Gill: Luk 17:27 - They did eat, they drank // they married wives, they were given in marriage // until the day that Noe entered into the ark // and the flood came and destroyed them all

They did eat, they drank,.... That is, the inhabitants of the old world ate and drank, not merely in a common way, with moderation, and for the support and comfort of life, which is not blameworthy, nor inconsistent with religious exercises; but they lived in an extravagant and luxurious manner; they indulged their sensual appetites, and put away the evil day far from them, that Noah told them of:

they married wives, they were given in marriage; not as should have been done by professors of religion among themselves; but the sons of God, or professors of the true religion, the posterity of Seth took them wives of the daughters of men, of the wicked, of the seed of Cain; and very likely gave their daughters in marriage to the sons of men; see Gen 6:2 and so they went on in a secure manner, notwithstanding all the remonstrances, warnings, and threatenings of God, by his servant:

until the day that Noe entered into the ark; which he had built by divine direction, for the saving of himself and family, and the creatures that were with him, from the waters of the flood; and this was in the six hundredth year of his life, in the second month, the month of October, and in the seventeenth day of that month; Gen 7:11

and the flood came and destroyed them all; all the inhabitants of the earth, every living substance, men, cattle, creeping things, and fowls of the heaven; all but Noah, and his wife, and his three sons, and their wives, and the creatures that were with him in the ark: the flood came not of itself, or by chance, or through the influence, or by the concurrence of second causes merely; though these were used, ordered, and directed by the first cause of all things; but it came by the power of God, according to his will; he brought it on the world of the ungodly; see 2Pe 2:5 The mode of expression is Jewish; it is said of Cain, who is supposed by the Jews to have lived till the flood, באמבול ושטפו, "the flood came", and washed him away ^g.

Gill: Luk 17:28 - Likewise also as it was in the days of Lot // they did eat, they drank // they bought, they sold // they planted // they builded

Likewise also as it was in the days of Lot,.... When he lived in Sodom, and before, and at the time of the destruction of that city with other neighbouring ones:

they did eat, they drank; See Gill on Luk 17:27, and Eze 16:49. This is to be understood of the inhabitants of Sodom, and the other cities that perished with it:

they bought, they sold: they traded among themselves, and with their neighbours; and, as it appears from the text referred to, they had no regard to the poor and needy; they made no conscience of defrauding and oppressing them:

they planted; vineyards, and fruit trees; living in a very fruitful soil, like the garden of God, Gen 13:10

they builded; houses for themselves and posterity; and thus, as a Jewish writer ^h observes of them, in agreement with our Lord's design in all this, being filled with the increase of the earth, they lived in security, peace, and tranquillity.

Gill: Luk 17:29 - But the same day Lot went out of Sodom // it rained fire and brimstone from heaven // And destroyed them all

But the same day Lot went out of Sodom,.... Being plucked and brought from thence by the angels early in the morning; and a fine morning it was; the sun was risen, and shone out upon the earth, as Lot got into Zoar, Gen 19:15. "The Jews" ⁱ say it was the sixteenth day of Nisan:

it rained fire and brimstone from heaven; the Syriac version reads, "the Lord rained"; so it is said in Gen 19:24 "the Lord rained from the Lord"; Jehovah the Son, rained from Jehovah the Father; or the word of the Lord, as the Targums of Jonathan and Jerusalem render it; and which is no inconsiderable proof of the deity of Christ: and the Persic version here reads, "God rained"; and so this amazing shower of fire and brimstone, and which was a violent storm of thunder and lightning, is ascribed to God in See Gill on 2Pe 2:6. The Hebrew word, גפרית, used in Gen 19:24 though it is rendered in the Targum of Jonathan, כבריתא, and by the Septuagint, θειον; both which words signify "sulphur", or brimstone; and which last word is used here, following the Greek version; yet it is observed, by some learned men, that it rather signifies "pitch", or "rosin", which proceeds from some sort of trees; and indeed, by its derivation, it seems to signify something belonging to or that comes out of the wood of Gopher, of which the ark was made, Gen 6:14 which some think to be the pine tree, from whence comes pitch: and this, though it comes from the inside of a tree, may as well be said to be rained from heaven, as brimstone, which is taken out of the bowels of the earth: and the rather, since pitch is sometimes fluid; and especially it being combustible, may be joined with fire, as well as sulphur, or brimstone; though a shower of neither, can be accounted for in an ordinary way, but must be extraordinary and miraculous: the destruction of this city, with others, by fire from heaven, and the lake Asphaltites, being a bituminous and sulphureous one, into which the tract of land they stood upon was converted, are confirmed by the testimonies of Heathen writers; as Tacitus ^k, Solinus ^l, Strabo ^m, Justin ⁿ, and Pliny ^o; as well as by Josephus ^p, and Philo the Jew ^q.

And destroyed them all; all the inhabitants of Sodom, and all of Gomorrah, Admah, and Zeboiim; and which was an ensample of the destruction of Jerusalem, and the land of Judea. Deu 29:23 and of the burning of the world, and of the perdition of the wicked in hell, 2Pe 2:6.

Gill: Luk 17:30 - Even thus shall it be in the day when the son of man is revealed.

Even thus shall it be in the day when the son of man is revealed. In his power, when he comes to avenge himself on the Jews; and when he is revealed from heaven in flaming fire, at the last day. As in the days of Noah and Lot, men lived in great carnality and security, thoughtless and fearless of danger, so were the Jews before the destruction of their city and temple, buoying themselves up with deliverance to the last; and such will be the times of indolence and supineness, before the coming of the day of the Lord to judgment: and as the destruction of the old world, and men of Sodom, and the adjacent parts, was sudden and unexpected, so was the destruction of Jerusalem, and so will be the burning of the world; that day will come, as a thief in the night: and as in the above calamities, there was a remnant saved, who were taken care of; as Noah and his family in tim ark, and as Lot, and his wife and daughters were snatched out of Sodom, when the rest were destroyed; so when the Christians removed from Jerusalem, and went to Pella, being directed by a divine oracle, then came on the siege of Jerusalem ^r; and when all the elect will be gathered in, and brought to faith and repentance, then shall the earth, and the works in it be burnt up: and as these judgments were universal, so was that upon the people of the Jews: and such will be the general desolation in the last day.

Gill: Luk 17:31 - In that day, he which shall be upon the housetop // and his stuff in the house // let him not come down // to take it away // and he that is in the field // let him likewise not return back

In that day, he which shall be upon the housetop,.... Either for diversion or devotion, when he shall hear that the Roman armies are approaching to Jerusalem, to besiege it:

and his stuff in the house; or "his vessels", his goods and furniture; or his utensils, and instruments of trade and business:

let him not come down; the inner way of the house, from the top:

to take it away; with him in his flight, but let him descend by the steps, or ladder, on the outside of the house, and make his escape directly to Pella, or the mountains:

and he that is in the field; at work, and has laid down his clothes in some certain part of the field, or at home:

let him likewise not return back; to fetch them, but make the best of his way as he is; See Gill on Mat 24:17 and See Gill on Mat 24:18.

Gill: Luk 17:32 - Remember Lot's wife.

Remember Lot's wife. Whose name by the Jews, is said to be Adith, as some ^s; or Irith, as others ^t: and who, they also say, was a native of Sodom; and that the reason of her looking, was either to see what would be the end of her father's house and family ^u; or as others ^w, because her heart yearned after her daughters, and she looked back to see if they followed her; upon which she became a pillar of salt, Gen 19:26 They say ^x, that her bones were burnt with the brimstone, and along with which was salt, into which she was turned, according to Deu 29:23. They often speak of מלח סרומית, "salt of Sodom" ^y; where the gloss says, it is thick and hard, as a stone; and to which they sometimes ^z ascribe this virtue, that it blinds the eyes: and there is a sort of salt, which they call ^a Galilaean salt, of like hardness; and Pliny ^b speaks of salt in the Indies, which they cut out, as stones out of quarries; and that, at Carthis, a town in Arabia, is salt with which they build houses and walls: of a very durable nature it is certain, was this pillar of "salt", Lot's wife became; for Josephus reports ^c, that he saw this pillar of salt in his time; and Irenaeus asserts ^d, that it was in being when he lived; and modern writers, as Burchardus and Adrichomius, speak of it as still existing; and the Jerusalem "paraphrast" on Gen 19:26 says it shall endure till the time the resurrection comes, in which the dead shall live: the reason of her becoming a pillar of salt, the Jews say, is, that she sinned by salt, and so was punished by salt; and which is differently related, and in a very fanciful way: one writer ^f reports, that when the angels came, Lot said to her, give me a little salt for these travellers; she replied to him, truly this is a bad custom, which thou bringest to be used in this place; and elsewhere ^g it is said, that upon their coming, she went to all her neighbours, and said to them, give me some salt, for we have travellers; but her intention was, that the men of the city might know them: but leaving those things, our Lord's design in these words, is to instruct his followers by this instance, not to look back in their flight, or to turn back to their houses, to save their goods, when the desolation of Jerusalem was coming on, lest they should suffer in it; and to warn all professors of religion, in all ages, against looking back to things that are behind, or turning their backs on him, in a time of distress and persecution; since such are not fit for the kingdom of God; and in these God has no delight and pleasure.

Gill: Luk 17:33 - Whosoever shall seek to save his life // shall lose it // and whosoever shall lose his life // shall preserve it

Whosoever shall seek to save his life,.... By fleeing to some strong hold, or by continuing in the metropolis, and strongest city in the nation, Jerusalem:

shall lose it: there he will be in the greatest danger:

and whosoever shall lose his life; or expose it to danger, by fleeing to the mountains, or going to Pella, a small town beyond Jordan, of no strength, and where there might be thought no security;

shall preserve it; he shall be safe; See Gill on Mat 16:25.

Gill: Luk 17:34 - I tell you, in that night // there shall be two men in one bed // The one shall be taken // and the other shall be left

I tell you, in that night,.... Of affliction and calamity, that shall be upon the Jewish nation, and which is before called that day, Luk 17:31 and therefore is not to be understood literally of the night:

there shall be two men in one bed; this is said agreeably to the time, the night before mentioned, that being the time to be in bed, at rest and asleep; for they that sleep, sleep in the night; and still suggests the security the people of the Jews would be in, at the time of their destruction. The word "men" is not in the text, it is only, "there shall be two in one bed"; and may as well be understood of a man and his wife, since it is not so usual for two men to lie in one bed; and this the rather more strongly expresses the distinguishing providence of God in saving one, and suffering the other to be taken and lost: the words may be rendered, "there shall be two upon one couch": that is, sitting together at supper, which was also in the night season: it was the custom of the ancients to sit upon beds, or couches, at meals; and they had a bed, or couch, which held two persons only, and was called Biclinium ^h: and so this likewise intimates, that the destruction of the Jews would be at a time when they were thoughtless of it, and were eating and drinking, as in the days of Noah and of Lot, Luk 17:27.

The one shall be taken; by the Roman soldiers:

and the other shall be left; being, by one providence or another preserved; which is mentioned, to show the distinction God will make in his providence, and to encourage believers to trust in it.

Gill: Luk 17:35 - Two women shall be grinding together // The one shall be taken and the other left

Two women shall be grinding together,.... In Mat 24:41 it is added, "in the mill"; in the house where the mill was, and at one and the same mill; and so the Ethiopic version here, "two shall grind in one mill": and it was common for two women to grind at one hand mill; and though the word "women" is not in the text, it is rightly put into the translation; since the word used is of the feminine gender, and since grinding was the business of women; and so the Persic version here supplies it, as we do; See Gill on Mat 24:42.

The one shall be taken and the other left; the Roman soldiers entering the mill, will lay hold on the one, and carry her away with them, and leave the other; and for which no other reason can be given, but the sovereign will and providence of God, which should overrule and dispose the minds of these men, to act in such a manner.

Gill: Luk 17:36 - Two men shall be in the field // the one shall be taken, and the other left

Two men shall be in the field,.... At work there, tilling the ground, or sowing the seed in it, or reaping the corn; which of them soever was the work of the field, at the time of Jerusalem's destruction:

the one shall be taken, and the other left: the circumstances attending these several, instances show, that they cannot be considered as expressive of the use and effect of the preaching of the Gospel, that being the savour of life unto life to some, and the savour of death unto death to others, some being effectually called by it, and others being left to die in their sins; since these men and women are said to be either in a bed asleep, or on a couch feasting, or grinding in a mill, or at work in the field, and so not in proper places, and at leisure to hear the Gospel preached. The whole verse is left out in the Ethiopic version, and in some Greek copies; though it is in the Syriac, Arabic, and Persic versions, and in the Complutensian edition, and in some ancient copies, as Beza observes.

Gill: Luk 17:37 - And they answered and said unto him, where, Lord // wheresoever the body is // thither will the eagles be gathered together

And they answered and said unto him, where, Lord?.... That is, either the Pharisees put this question to Christ, who demanded of him when the kingdom of God would come, Luk 17:20 or rather the disciples, to whom Christ more especially directed his discourse, Luk 17:22 who hearing of the distinction that would be made of persons in these dismal times, ask where it should be; not where the persons would be left, but whither the others would be taken, and by whom: and he said unto them,

wheresoever the body is; the carcass of the Jewish nation, as at Jerusalem chiefly, and in whatsoever place:

thither will the eagles be gathered together; the Roman army, whose ensign was the eagle; these will come, seize upon them, and take them and devour them, as they did: the Persic version renders it, "vultures"; See Gill on Mat 24:28. These words can by no means be understood of sinners fleeing to Christ for eternal life and salvation; nor of the gathering of saints to him, at the last day; for how fitly soever such persons may be compared to "eagles", the word "body", or "carcass", as in Mat 24:28 and which is so read in some copies here, is not so suitable to Christ; and especially at his glorious appearing; and besides, the words are an answer to a question, where such persons would be, who would be taken and destroyed, when others would be left, or preserved; and manifestly refer to the body, or carcass of the Jewish people at Jerusalem, and other fortified places; where they should think themselves safe, but should not be so, the Roman armies gathering about them, and seizing them as their prey: it is yet a more strange interpretation, which is proposed by a very learned man ⁱ; that by the "eagle" is meant, Christ; and by "the body", or "carcass", the church in the times of antichrist; and by "gathering" to it, the coming of Christ: for though Christ may be said to bear and carry his people, as the eagle bears and carries its young upon its wings, which he observes from Exo 19:4 yet not a single eagle, but "eagles", in the plural number, are here mentioned; which shows, that not a single person, as Christ, but many are here intended, even legions of Roman soldiers: nor can the church of Christ be compared to a dead and filthy carcass, in the worst of times, even in the times of antichrist; for however forlorn, distressed, and afflicted her condition is, she is kept alive, and in some measure pure from antichristian pollutions; and is represented by a woman, to whom two wings of a great eagle are given (wherefore she should rather be designed by the eagles) to fly with into the wilderness, where she is preserved and nourished for a time, and times, and half a time, Rev 12:14. Nor is Christ's coming ever expressed by the gathering of him to his people; but on the other hand, they are always said to be gathered unto him; see 2Th 2:1.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Luk 17:1

¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

² sn See Luke 6:24-26.

NET Notes: Luk 17:2

¹ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

² tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

³ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

NET Notes: Luk 17:3

¹ tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.

² tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

³ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

⁴ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

NET Notes: Luk 17:4

¹ sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.

NET Notes: Luk 17:5

¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

² sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.

NET Notes: Luk 17:6

¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

² tn Grk “said.”

³ tn This is a mixed condition, with ἄν (an) in the apodosis.

⁴ tn Grk “faith as,” “faith like.”

⁵ sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.

⁶ tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).

⁷ tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.

NET Notes: Luk 17:7

¹ tn Grk “Who among you, having a slave… would say to him.”

² tn See the note on the word “slave” in 7:2.

³ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.

NET Notes: Luk 17:8

¹ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

² tn Grk “he”; the referent has been specified in the translation for clarity.

³ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

⁴ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

⁵ tn Grk “after these things.”

NET Notes: Luk 17:9

¹ tn Grk “did what was commanded.”

² tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.

NET Notes: Luk 17:10

¹ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

² tn Or “we have only done what we were supposed to do.”

NET Notes: Luk 17:11

¹ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁴ tn Or “was traveling about.”

NET Notes: Luk 17:12

¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

² tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

³ sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

⁴ tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.

NET Notes: Luk 17:13

¹ sn “Have mercy on us” is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).

NET Notes: Luk 17:14

¹ tn Καί (kai) has not been translated because of differences between Greek and English style.

² tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

³ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

⁴ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

NET Notes: Luk 17:15

¹ tn Grk “glorifying God.”

NET Notes: Luk 17:16

¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “he fell on his face” (an idiom for complete prostration).

³ sn And thanked him. This action recognized God’s healing work through Jesus.

⁴ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

⁵ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

NET Notes: Luk 17:17

¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

³ tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

⁴ tn The word “other” is implied in the context.

NET Notes: Luk 17:18

¹ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

NET Notes: Luk 17:19

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “to him”; the referent has been specified in the translation for clarity.

³ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

NET Notes: Luk 17:20

¹ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

² sn See the note on Pharisees in 5:17.

³ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

⁴ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

⁵ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

NET Notes: Luk 17:21

¹ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

² tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

NET Notes: Luk 17:22

¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

² sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

NET Notes: Luk 17:23

¹ tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn The words “he is” here and in the following clause are understood and have been supplied from the context.

³ sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.

NET Notes: Luk 17:24

¹ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

² tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

NET Notes: Luk 17:25

¹ sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).

NET Notes: Luk 17:26

¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Or “as it happened.”

³ sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

NET Notes: Luk 17:27

¹ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

² tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

NET Notes: Luk 17:28

¹ tn Or “as it happened.”

² tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

NET Notes: Luk 17:29

¹ sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).

NET Notes: Luk 17:31

¹ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

² sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

NET Notes: Luk 17:32

¹ sn An allusion to Gen 19:26. The warning about Lot’s wife is not to look back and long to be where one used to be. The world is being judged, and the person who delays or turns back will be destroyed.

NET Notes: Luk 17:33

¹ tn Or “tries to preserve”; Grk “seeks to gain.”

sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to keep his life) and then will be subject to this judgment (which is losing it).

² sn Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving (Luke 12:4-6).

NET Notes: Luk 17:34

¹ sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

NET Notes: Luk 17:35

¹ tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.

NET Notes: Luk 17:36

¹ tc Several mss (D ˹³ [579] 700 al lat sy) add (with several variations among these witnesses) 17:36 “There will be two in the field; one will be taken and the other left.” It is not well enough attested to be original. Further, it is an assimilation to the parallel in Matt 24:40, which marks the addition as secondary. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

NET Notes: Luk 17:37

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

³ tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

⁴ sn The question “Where, Lord?” means, “Where will the judgment take place?”

⁵ tn Or “corpse.”

⁶ tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.

sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.

⁷ tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

Geneva Bible: Luk 17:1

Then said he unto the disciples, ^{( 1 )} It is impossible but that offences will come: but woe [unto him], through whom they come!

^{( 1 )} The Church is of necessity subject to offences, but the Lord will not suffer them unpunished, if any of the least be offended.

Geneva Bible: Luk 17:3

^{( 2 )} Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.

^{( 2 )} Our reprehensions must be just and proceed from love and charity.

Geneva Bible: Luk 17:5

^{( 3 )} And the apostles said unto the Lord, Increase our faith.

^{( 3 )} God will never be utterly lacking to the godly (although he may not be as thorough with them as they wish) even in those difficulties which cannot be overcome by man's reason.

Geneva Bible: Luk 17:6

And the Lord said, If ye had faith as ^{( a )} a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.

^{( a )} If you had no more faith, but the quantity of the grain of mustard seed.

Geneva Bible: Luk 17:7

^{( 4 )} But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?

^{( 4 )} Seeing that God may rightfully claim for himself both us and all that is ours, he cannot be indebted to us for anything, although we labour mightily until we die.

Geneva Bible: Luk 17:10

^{( 5 )} So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.

^{( 5 )} No matter how perfectly we may keep the law, it deserves no reward.

Geneva Bible: Luk 17:11

^{( 6 )} And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.

^{( 6 )} Christ does good even to those who will be unthankful, but the benefits of God to salvation only profit those who are thankful.

Geneva Bible: Luk 17:20

^{( 7 )} And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with ^{( b )} observation:

^{( 7 )} The kingdom of God is not discerned by many although it is most present before their eyes, because they foolishly persuade themselves that it is to come with outward pomp.

^{( b )} With any outward pomp and show of majesty to be known by: for there were still many plain and evident tokens by which men might have understood that Christ was the Messiah, whose kingdom had been so long looked for: but he speaks in this place of those signs which the Pharisees dreamed of, who looked for an earthly Messianic kingdom.

Geneva Bible: Luk 17:21

Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is ^{( c )} within you.

^{( c )} You look around for the Messiah as though he were absent, but he is amongst you in the midst of you.

Geneva Bible: Luk 17:22

^{( 8 )} And he said unto the disciples, The days will come, when ye shall desire to see ^{( d )} one of the days of the Son of man, and ye shall not see [it].

^{( 8 )} We often neglect those things when they are present which we afterward desire when they are gone, but in vain.

^{( d )} The time will come when you will seek for the Son of Man with great sorrow of heart, and will not find him.

Geneva Bible: Luk 17:23

^{( 9 )} And they shall say to you, See here; or, see there: go not after [them], nor follow [them].

^{( 9 )} Christ forewarns us that false Christs will come, and that his glory will suddenly be spread far and wide through the world after the shame of the cross is put out and extinguished.

Geneva Bible: Luk 17:26

^{( 10 )} And as it was in the days of Noe, so shall it be also in the days of the Son of man.

^{( 10 )} The world will be taken by surprise with the sudden judgment of God, and therefore the faithful ought to continually watch.

Geneva Bible: Luk 17:31

^{( 11 )} In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.

^{( 11 )} We must pay careful attention that neither distrust nor the enticements of this world, nor any consideration of friendship hinder us in the least way.

Geneva Bible: Luk 17:33

Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall ^{( e )} preserve it.

^{( e )} That is, will save it, as Matthew expounds it: for the life that is spoken of here is everlasting salvation.

Geneva Bible: Luk 17:37

^{( 12 )} And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body [is], thither will the eagles be gathered together.

^{( 12 )} The only way to continue is to cleave to Christ.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Luk 17:9-10 - A Libation To Jehovah

God's Slaves

Doth He thank that servant because he did the things that were commanded him? I trow not. 10. So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.'--Luke 17:9-10.

THERE are two difficulties about these words. One is their apparent entire want of connection with what precedes--viz., the disciples' prayer, Lord, increase our faith,' and the other is the harshness and severity of tone which marks them, and the view of the less attractive side of man's relation to God which is thrown into prominence in them. He must be a very churlish master who never says Thank you,' however faithful his servant's obedience may be. And he must be a very inconsiderate master, who has only another kind of duty to lay upon the shoulders of the servant that has come in after a long day's ploughing and feeding of cattle. Perhaps, however, the one difficulty clears away the other, and if we keep firm hold of the thought that the words of my text, and those which are associated with them, are an answer to the prayer,' Lord, increase our faith,' the stern and somewhat repelling characteristics of the words may somewhat change.

I. So I Look, First, At The Husk Of Apparent Harshness And Severity.

The relation between master and hired servant is not the one that is in view, but the relation between a master and the slave who is his property, who has no rights, who has no possessions, whose life and death and everything connected with him are at the absolute disposal of his master. It is a foul and wicked relation when existing between men, and it has been fall of cruelty and atrocities. But Jesus Christ lays His hand upon it, and says, That is the relation between men and God; that is the relation between men and Me.'

And what is involved therein? Absolute authority; so that the slave is but, as it were, an animated instrument in the hand of the master, with no will of his own, and no rights and no possessions. That is not all of our relation to God, blessed be His Name! But that is in our relation to Him, and the highest title that a man can have is the title which the Apostles in after days bound upon their foreheads as a crown of honour--A slave of Jesus Christ.'

Then, if that relation is laid as being the basis of all our connection with God, whatever else there may be also involved, these two things which in the human relation are ugly and inconsiderate, and argue a very churlish and selfish nature on the part of the human master, belong essentially to our relation to God. Which of you, having a servant, ploughing or feeding cattle, will say unto him … when he has come from the field, Go (immediately)and sit down to meat, and will not rather say unto him, Make ready wherewith I may sup, and gird thyself and serve me, till I have eaten and drunken: and afterward thou shalt eat and drink?' You will get your supper by-and-by, but you are here to work, says the master, and when you have finished one task, that does not involve that you are to rest; it involves only that you are to take up another. And however wearisome has been the ploughing amongst the heavy clods all day long, and tramping up and down the furrows, when you come in you are to clean yourself up, and get my supper ready, and afterward thou shalt eat and drink.'

As I have said, such a speech would argue a harsh human master, but is there not a truth which is not harsh in it in reference to us and God? Duty never ends. The eternal persistence through life of the obligation to service is what is taught us here, as being inherent in the very relation between the Lord and Owner of us all and us His slaves. Moralists and irreligious teachers say grand things about the eternal sweep of the great law of duty. The Christian thought is the higher one, Thou hast beset me behind and before, and laid Thine hand upon me,' and wherever I am I am under obligation to serve Thee, and no past record of work absolves me from the work of the present. From the cradle to the grave I walk beneath an all-encompassing, overarching firmament of duty. As long as we draw breath we are bound to the service of Him whose slaves we are, and whose service is perfect freedom.

Such is the bearing of this apparently repulsive representation of our text, which is not so repulsive if you come to think about it. It does not in the least set aside the natural craving for recreation and relaxation and repose. It does not overlook God's obligation to keep His slave alive, and in good condition for doing His work, by bestowing upon him the things that are needful for him, but it does meet that temptation which comes to us all to take that rest which circumstances may make manifestly not God's will, and it says to us, Forget the things that are behind, and reach forth unto the things that are before.' You have done a long day's work with plough or sheep-crook. The reward for work is more work. Come away indoors now, and nearer the Master, prepare His table. Which of you, having a servant, will not do so with him?' And that is how He does with us.

Then, the next thought here, which, as I say, has a harsh exterior, and a bitter rind, is that one of the slave doing his work, and never getting so much as thank you' for it. But if you lift this interpretation too, into the higher region of the relation between God and His slaves down here, a great deal of the harshness drops away. For what does it come toy Just to this, that no man among us, by any amount or completeness of obedience to the will of God establishes claims on God for a reward. You have done your duty--so much the better for you, but is that any reason why you should be decorated and honoured for doing it? You have done no more than your duty. So, likewise, ye, when ye have done all things that are commanded you'--even if that impossible condition were to be realised--say we are unprofitable servants'; not in the bad sense in which the word is sometimes used, but in the accurate sense of not having brought any profit or advantage, more than was His before, to the Master whom we have thus served. It is a blessed thing for a man to call himself an unprofitable servant; it is an awful thing for the Master to call him one. If we say we are unprofitable servants,' we shall be likely to escape the solemn words from the Lord's lips: Take ye away the unprofitable servant, and cast him into outer darkness.' There are two that may use the word, Christ the Judge, and man the judged, and if the man will use it, Christ will not. If we judge ourselves we shall not be judged.'

Now, although, as I have said about the other part of this text, it is not meant to exhaust our relations to God, or to say the all-comprehensive word about the relation of obedience to blessedness; it is meant to say,

Merit lives from man to man,And not from man, O Lord! to Thee.'

No one can reasonably build upon his own obedience, or his own work, nor claim as by right, for reward, heaven or other good. So my text is the anticipation of Paul's teaching about the impossibility of a man's being saved by his works, and it cuts up by the root, not only the teaching as to a treasure of merits of the saints,' and works of supererogation,' and the like; but it tells us, too, that we must beware of the germs of that self-complacent way of looking at ourselves and our own obedience, as if they had anything at all to do with our buying either the favour of God, or the rewards of the faithful servant.

II. We Can Find The Kernel Of Grace In The Harsh Husk.

Now, all that I have been saying may sound very harsh. Let us take a second step, and try if we can find out the kernel of grace in the harsh husk.

I hold fast by the one clue that Jesus Christ is here replying to the Apostle's prayer, Lord, increase our faith.' He had been laying down some very hard regulations for their conduct, and, naturally, when they felt how difficult it would be to come within a thousand miles of what He had been bidding them, they turned to Him with that prayer. It suggests that faith is there, in living operation, or they would not have prayed to Him for its increase. And how does He go about the work of increasing it? In two ways, one of which does not enter into my present subject. First, by showing the disciples the power of faith, in order to stimulate them to greater effort for its possession. He promised that they might say to the fig tree,' Be thou plucked up and planted in the sea,' and it should obey them. The second way was by this context of which I am speaking now. How does it bear upon the Apostles' prayer? What is there in this teaching about the slave and his master, and the slave's work, and the incompatibility of the notion of reward with the slave's service, to help to strengthen faith? There is this that this teaching beats down every trace of self-confidence, and if we take it in and live by it, makes us all feel that we stand before God, whatever have been our deeds of service, with no claims arising from any virtue or righteousness of our own. We come empty-handed. If the servant who has done all that is commanded has yet to say, I can ask nothing from Thee, because I have done it, for it was all in the line of my duty,' what are we to say, who have done so little that was commanded, and so much that was forbidden?

So, you see, the way to increased faith is not by any magical communication from Christ, as the Apostles thought, but by taking into our hearts, and making operative in our lives, the great truth that in us there is nothing that can make a claim upon God, and that we must cast ourselves, as deserving nothing, wholly into His merciful hands, and find ourselves held up by His great unmerited love. Get the bitter poison root of self-trust out of you, and then there is some chance of getting the wholesome emotion of absolute reliance on Him into you. Jesus Christ, if I might use a homely metaphor, in these words pricks the bladder of self-confidence which we are apt to use to keep our heads above water. And it is only when it is pricked and we, like the Apostle, feel ourselves beginning to sink, that we fling out a hand to Him, and clutch at His outstretched hand, and cry, Lord, save me, I perish!' One way to increase our faith is to be rooted and grounded in the assurance that duty is perennial, and that our own righteousness establishes no claim whatever upon God.

III. Finally, We Note The Higher View Into Which, By Faith, We Come.

I have been saying, with perhaps vain repetition, that the words of our text and context do not exhaust the whole truth of man's relation to God. They do exhaust the truth of the relation of God to any man that has not faith in his heart, because such a man is a slave in the worst sense, and any obedience that he renders to God's will externally is the obedience of a reluctant will, and is hard and harsh, and there is no end to it, and no good from it. But if we accept the position, and recognise our own impotence, and non-desert, and humbly say, Not by works of righteousness which we have done, but by His mercy He saves us,' then we come into a large place. The relation of master and slave does not cover all the ground then. Henceforth, I call you not slaves, but friends.' And when the wearied slave comes into the house, the new task is not a new burden, for he is a son as well as a slave; but the work is a delight, and it is a joy to have something more to do for his Father. If our service is the service of sons, sweetened by love, then there will be abundant thanks from the Father, who is not only our owner, but our lover.

For Christian service--that is to say, service based upon faith and rendered in love--does minister delight to our Father in heaven, and He Himself has called it an odour of a sweet smell, acceptable unto God.' And if our service on earth has been thus elevated and transformed from the compulsory obedience of a slave to the joyful service of a son, then our reception when at sundown the plough is left in the furrow and we come into the house will be all changed too. Which of you, having a servant, will say to him, Go and sit down to meat, and will not rather say to him, Make ready whilst I eat and drink?' That is the law for earth, but for heaven it is this, Blessed are those servants whom the Lord, when He cometh, shall find watching. Verily, I say unto you, that He shall gird Himself, and make them to sit down to meat, and will come forth and serve them.' The husk is gone now, I think, and the kernel is left. Loving service is beloved by God, and rewarded by the ministering, as a servant of servants, to us by Him who is King of kings and Lord of lords.

Lord, increase our faith,' that we may so serve Thee on earth, and so be served by Thee in heaven.

Maclaren: Luk 17:11-19 - A Libation To Jehovah

Where Are The Nine?

And it came to pass, as He went to Jerusalem, that He passed through the midst of Samaria and Galilee. 12. And as He entered into a certain village, there met Him ten men that were lepers, which stood afar off: 13. And they lifted up their voices, and said, Jesus, Master, have mercy on us. 14. And when He saw them, He said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. 15. And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, 16. And fell down on his face at His feet, giving Him thanks: and he was a Samaritan. 17. And Jesus answering said, Were there not ten cleansed? but where are the nine? 18. There are not found that returned to give glory to God, save this stranger. 19. And He said unto him, Arise, go thy way, thy faith hath made thee whole.'--Luke 17:11-19.

THE melancholy group of lepers, met with in one of the villages on the borders of Samaria and Galilee, was made up of Samaritans and Jews, in what proportion we do not know. The common misery drove them together, in spite of racial hatred, as, in a flood, wolves and sheep will huddle close on a bit of high ground. Perhaps they had met in order to appeal to Jesus, thinking to move Him by their aggregated wretchedness; or possibly they were permanently segregated from others, and united in a hideous fellowship.

I. We Note The Lepers' Cry And The Lord's Strange Reply.

Of course they had to stand afar off, and the distance prescribed by law obliged them to cry aloud, though it must have been an effort, for one symptom of leprosy is a hoarse whisper. Sore need can momentarily give strange physical power. Their cry indicates some knowledge. They knew the Lord's name, and had dim notions of His authority, for He is addressed as Jesus and as Master. They knew that He had power to heal, and they hoped that He had' mercy,' which they might win for themselves by entreaty. There was the germ of trust in the cry forced from them by desperate need. But their conceptions of Him, and their consciousness of their own necessities, did not rise above the purely physical region, and He was nothing to them but a healer.

Still, low and rude as their notions were, they did present a point of contact for Christ's mercy,' which is ever ready to flow into every heart that is lowly, as water will into all low levels. Jesus seems to have gone near to the lepers, for it was when He saw,' not when He heard, them that He spoke. It did not become Him to cry, nor cause His voice to be heard in the street,' nor would He cure as from afar, but He approaches those whom He heals, that they may see His face, and learn by it His compassion and love. His command recognised and honoured the law, but its main purpose, no doubt, was to test, and thereby to strengthen, the leper's trust. To set out to the priest while they felt themselves full of leprosy would seem absurd, unless they believed that Jesus could and would heal them. He gives no promise to heal, but asks for reliance on an implied promise. He has not a syllable of sympathy; His tender compassion is carefully covered up. He shuts down, as it were, the lantern-slide, and not a ray gets through. But the light was behind the screen all the while. We, too, have sometimes to act on the assumption that Jesus has granted our desires, even while we are not conscious that it is so. We, too, have sometimes to set out, as it were, for the priests, while we still feel the leprosy.

II. We Note The Healing Granted To Obedient Faith.

The whole ten set off at once. They had got all they wanted from the Lord, and had no more thought about Him. So they turned their backs on Him. How strange it must have been to feel, as they went along, the gradual creeping of soundness into their bones! How much more confidently they must have stepped out, as the glow of returning health asserted itself more and more! The cure is a transcendent, though veiled, manifestation of Christ's power; for it is wrought at a distance, without even a word, and with no vehicle. It is simply the silent forth-putting of His power. He spake, and it was done' is much, for only a word which is divine can affect matter. But He willed, and it was done',' is even more.

III. We Note The Solitary Instance Of Thankfulness.

The nine might have said, We are doing what the Healer bade us do; to go back to Him would be disobedience.' But a grateful heart knows that to express its gratitude is the highest duty, and is necessary for its own relief. How like us all it is to hurry away clutching our blessings, and never cast back a thought to the giver! This leper's voice had returned to Him, and his loud' acknowledgments were very different from the strained croak of his petition for healing. He knew that he had two to thank--God and Jesus; he did not know that these two were one. His healing has brought him much nearer Jesus than before, and now he can fall at His feet. Thankfulness knits us to Jesus with a blessed bond. Nothing is so sweet to a loving heart as to pour itself out in thanks to Him.

And he was a Samaritan.' That may be Luke's main reason for telling the story, for it corresponds to the universalistic tendency of his Gospel But may we not learn the lesson that the common human virtues are often found abundantly in nations and individuals against whom we are apt to be deeply prejudiced? And may we not learn another lesson--that heretics and heathen may often teach orthodox believers lessons, not only of courtesy and gratitude, but of higher things? A heathen is not seldom more sensitive to the beauty of Christ, and more touched by the story of His sacrifice, than we who have heard of Him all our days.

IV. We Note Christ's Sad Wonder At Man's Ingratitude And Joyful Recognition Of This Stranger's' Thankfulness.

A tone of surprise as well as of sadness can be detected in the pathetic double questions. Were not the ten -all of them, the ten who stood there but a minute since--cleansed? but where are the nine?' Gone off with their gift, and with no spark of thankfulness in their selfish hearts. Were there none found that returned to give glory to God, save this stranger?' The numbers of the thankless far surpass those of the thankful. The fewness of the latter surprises and saddens Jesus still. Even a dog knows and will lick the hand that feeds it, but Israel doth not know, My people doth not consider.' We increase the sweetness of our gifts by thankfulness for them. We taste them twice when we ruminate on them in gratitude. They live after their death when we bless God and thank. Jesus for them all. We impoverish ourselves still more than we dishonour Him by the ingratitude which is so crying a fault. One sorrow hides many joys. A single crumpled rose-leaf made the fairy princess's bed uncomfortable. Some of us can see no blue in our sky if one small cloud is there. Both in regard to earthly and spiritual blessings we are all sinners by unthankfulness, and we all lose much thereby.

Jesus rejoiced over this stranger,' and gave him a greater gift at last than he had received when the leprosy was cleared from his flesh. Christ's raising of him up, and sending him on his way to resume his interrupted journey to the priest, was but a prelude to Thy faith hath made thee whole,' or, as the Revised Version margin reads, saved thee.' Surely we may take that word in its deepest meaning, and believe that a more fatal leprosy melted out of this man's spirit, and that the faith which had begun in a confidence that Jesus could heal, and had been increased by obedience to the command which tried it, and had become more awed and enlightened by experience of bodily healing, and been deepened by finding a tongue to express itself in thankfulness, rose at last to such apprehension of Jesus, and such clinging to Him in grateful love, as availed to save this stranger' with a salvation that healed his spirit, and was perfected when the once leprous body was left behind, to crumble into dust.

MHCC: Luk 17:1-10

It is no abatement of their guilt by whom an offence comes, nor will it lessen their punishment that offences will come. Faith in God's pardoning mercy, will enable us to get over the greatest difficulties in the way of forgiving our brethren. As with God nothing is impossible, so all things are possible to him that can believe. Our Lord showed his disciples their need of deep humility. The Lord has such a property in every creature, as no man can have in another; he cannot be in debt to them for their services, nor do they deserve any return from him.

MHCC: Luk 17:11-19

A sense of our spiritual leprosy should make us very humble whenever we draw near to Christ. It is enough to refer ourselves to the compassions of Christ, for they fail not. We may look for God to meet us with mercy, when we are found in the way of obedience. Only one of those who were healed returned to give thanks. It becomes us, like him, to be very humble in thanksgivings, as well as in prayers. Christ noticed the one who thus distinguished himself, he was a Samaritan. The others only got the outward cure, he alone got the spiritual blessing.

MHCC: Luk 17:20-37

The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.

Matthew Henry: Luk 17:1-10

We are here taught,

I. That the giving of offences is a great sin, and that which we should every one of us avoid and carefully watch against, Luk 17:1, Luk 17:2. We can expect no other than that offences will come, considering the perverseness and frowardness that are in the nature of man, and the wise purpose and counsel of God, who will carry on his work even by those offences, and bring good out of evil. It is almost impossible but that offences will come, and therefore we are concerned to provide accordingly; but woe to him through whom they come, his doom will be heavy (Luk 17:2), more terrible than that of the worst of the malefactors who are condemned to be thrown into the sea, for they perish under a load of guilt more ponderous than that of millstones. This includes a woe, 1. To persecutors, who offer any injury to the least of Christ's little ones, in word or deed, by which they are discouraged in serving Christ, and doing their duty, or in danger of being driven off from it. 2. To seducers, who corrupt the truths of Christ and his ordinances, and so trouble the minds of the disciples; for they are those by whom offences come. 3. To those who, under the profession of the Christian name, live scandalously, and thereby weaken the bands and sadden the hearts of God's people; for by them the offence comes, and it is no abatement of their guilt, nor will be any of their punishment, that it is impossible but offences will come.

II. That the forgiving of offences is a great duty, and that which we should every one of us make conscience of (Luk 17:3): Take heed to yourselves. This may refer either to what goes before, or to what follows: Take heed that you offend not one of these little ones. Ministers must be very careful not to say or do any thing that may be a discouragement to weak Christians; there is need of great caution, and they ought to speak and act very considerately, for fear of this: or, "When your brother trespasses against you, does you any injury, puts any slight or affront upon you, if he be accessary to any damage done you in your property or reputation, take heed to yourselves at such a time, lest you be put into a passion; lest, when your spirits are provoked, you speak unadvisedly, and rashly vow to revenge (Pro 24:29): I will do so to him as he hath done to me. Take heed what you say at such a time, lest you say amiss."

1. If you are permitted to rebuke him, you are advised to do so. Smother not the resentment, but give it vent. Tell him his faults; show him wherein he has not done well nor fairly by you, and, it may be, you will perceive (and you must be very willing to perceive it) that you mistook him, that it was not a trespass against you, or not designed, but an oversight, and then you will beg his pardon for misunderstanding him; as Jos 22:30, Jos 22:31.

2. You are commanded, upon his repentance, to forgive him, and to be perfectly reconciled to him: If he repent, forgive him; forget the injury, never think of it again, much less upbraid him with it. Though he do not repent, you must not therefore bear malice to him, nor meditate revenge; but, it he do not at least say that he repents, you are not bound to be so free and familiar with him as you have been. If he be guilty of gross sin, to the offence of the Christian community he is a member of, let him be gravely and mildly reproved for his sin, and, upon his repentance, received into friendship and communion again. This the apostle calls forgiveness, 2Co 2:7.

3. You are to repeat this every time he repeats his trespass, Luk 17:4. "If he could be supposed to be either so negligent, or so impudent, as to trespass against thee seven times in a day, and as often profess himself sorry for his fault, and promise not again to offend in like manner, continue to forgive him. " Humanum est errare - To ere is human. Note, Christians should be of a forgiving spirit, willing to make the best of every body, and to make all about them easy; forward to extenuate faults, and not to aggravate them; and they should contrive as much to show that they have forgiven an injury as others to show that they resent it.

III. That we have all need to get our faith strengthened, because, as that grace grows, all other graces grow. The more firmly we believe the doctrine of Christ, and the more confidently we rely upon the grace of Christ, the better it will be with us every way. Now observe here, 1. The address which the disciples made to Christ, for the strengthening of their faith, Luk 17:5. The apostles themselves, so they are here called, though they were prime ministers of state in Christ's kingdom, yet acknowledged the weakness and deficiency of their faith, and saw their need of Christ's grace for the improvement of it; they said unto the Lord, " Increase our faith, and perfect what is lacking in it."Let the discoveries of faith be more clear, the desires of faith more strong, the dependences of faith more firm and fixed, the dedications of faith more entire and resolute, and the delights of faith more pleasing. Note, the increase of our faith is what we should earnestly desire, and we should offer up that desire to God in prayer. Some think that they put up this prayer to Christ upon occasion of his pressing upon them the duty of forgiving injuries: " Lord, increase our faith, or we shall never be able to practise such a difficult duty as this."Faith in God's pardoning mercy will enable us to get over the greatest difficulties that lie in the way of our forgiving our brother. Others think that it was upon some other occasion, when the apostles were run aground in working some miracle, and were reproved by Christ for the weakness of their faith, as Mat 17:16, etc. To him that blamed them they must apply themselves for grace to mend them; to him they cry, Lord, increase our faith. 2. The assurance Christ gave them of the wonderful efficacy of true faith (Luk 17:6): " If ye had faith as a grain of mustard-seed, so small as mustard-seed, but yours is yet less than the least; or so sharp as mustard-seed, so pungent, so exciting to all other graces, as mustard to the animal spirits,"and therefore used in palsies, "you might do wonders much beyond what you now do; nothing would be too hard for you, that was fit to be done for the glory of God, and the confirmation of the doctrine you preach, yea, though it were the transplanting of a tree from the earth to the sea. "See Mat 17:20. As with God nothing is impossible, so are all things possible to him that can believe.

IV. That, whatever we do in the service of Christ, we must be very humble, and not imagine that we can merit any favour at his hand, or claim it as a debt; even the apostles themselves, who did so much more for Christ than others, must not think that they had thereby made him their debtor. 1. We are all God's servants (his apostles and ministers are in a special manner so ), and, as servants, are bound to do all we can for his honour. Our whole strength and our whole time are to be employed for him; for we are not our own, nor at our own disposal, but at our Master's. 2. As God's servants, it becomes us to fill up our time with duty, and we have a variety of work appointed us to do; we ought to make the end of one service the beginning of another. The servant that has been ploughing, or feeding cattle, in the field, when he comes home at night has work to do still; he must wait at table, Luk 17:7, Luk 17:8. When we have been employed in the duties of a religious conversation, that will not excuse us from the exercises of devotion; when we have been working for God, still we must be waiting on God, waiting on him continually. 3. Our principal care here must be to do the duty of our relation, and leave it to our Master to give us the comfort of it, when and how he thinks fit. No servant expects that his master should say to him, Go and sit down to meat; it is time enough to do that when we have done our day's work. Let us be in care to finish our work, and to do that well, and then the reward will come in due time. 4. It is fit that Christ should be served before us: Make ready wherewith I may sup, and afterwards thou shalt eat and drink. Doubting Christians say that they cannot give to Christ the glory of his love as they should, because they have not yet obtained the comfort of it; but this is wrong. First let Christ have the glory of it, let us attend him with our praises, and then we shall eat and drink in the comfort of that love, and in this there is a feast. 5. Christ's servants, when they are to wait upon him, must gird themselves, must free themselves from every thing that is entangling and encumbering, and fit themselves with a close application of mind to go on, and go through, with their work; they must gird up the loins of their mind. When we have prepared for Christ's entertainment, have made ready wherewith he may sup, we must then gird ourselves, to attend him. This is expected from servants, and Christ might require it from us, but he does not insist upon it. He was among his disciples as one that served, and came not, as other masters, to take state, and to be ministered unto, but to minister; witness his washing his disciples' feet. 6. Christ's servants do not so much as merit his thanks for any service they do him: " Does he thank that servant? Does he reckon himself indebted to him for it? No, by no means."No good works of ours can merit any thing at the hand of God. We expect God's favour, not because we have by our services made him a debtor to us, but because he has by his promises made himself a debtor to his own honour, and this we may plead with him, but cannot sue for a quantum meruit - according to merit. 7. Whatever we do for Christ, though it should be more perhaps than some others do, yet it is no more than is our duty to do. Though we should do all things that are commanded us, and alas! in many things we come short of this, yet there is no work of supererogation; it is but what we are bound to by that first and great commandment of loving God with all our heart and soul, which includes the utmost. 8. The best servants of Christ, even when they do the best services, must humbly acknowledge that they are unprofitable servants; though they are not those unprofitable servants that bury their talents, and shall be cast into utter darkness, yet as to Christ, and any advantage that can accrue to him by their services, they are unprofitable; our goodness extendeth not unto God, nor if we are righteous is he the better, Psa 16:2; Job 22:2; Job 35:7. God cannot be a gainer by our services, and therefore cannot be made a debtor by them. He has no need of us, nor can our services make any addition to his perfections. It becomes us therefore to call ourselves unprofitable servants, but to call his service a profitable service, for God is happy without us, but we are undone without him.

Matthew Henry: Luk 17:11-19

We have here an account of the cure of ten lepers, which we had not in any other of the evangelists. The leprosy was a disease which the Jews supposed to be inflicted for the punishment of some particular sin, and to be, more than other diseases, a mark of God's displeasure; and therefore Christ, who came to take away sin, and turn away wrath, took particular care to cleanse the lepers that fell in his way. Christ was now in his way to Jerusalem, about the mid-way, where he had little acquaintance in comparison with what he had either at Jerusalem or in Galilee. He was now in the frontier-country, the marches that lay between Samaria and Galilee. He went that road to find out these lepers, and to cure them; for he is found of them that sought him not. Observe,

I. The address of these lepers to Christ. They were ten in a company; for, though they were shut out from society with others, yet those that were infected were at liberty to converse with one another, which would be some comfort to them, as giving them an opportunity to compare notes, and to condole with one another. Now observe, 1. They met Christ as he entered into a certain village. They did not stay till he had refreshed himself for some time after the fatigue of his journey, but met him as he entered the town, weary as he was; and yet he did not put them off, nor adjourn their cause. 2. They stood afar off, knowing that by the law their disease obliged them to keep their distance. A sense of our spiritual leprosy should make us very humble in all our approaches to Christ. Who are we, that we should draw near to him that is infinitely pure? We are impure. 3. Their request was unanimous, and very importunate (Luk 17:13): They lifted up their voices, being at a distance, and cried, Jesus, Master, have mercy on us. those that expect help from Christ must take him for their Master, and be at his command. If he be Master, he will be Jesus, a Saviour, and not otherwise. They ask not in particular to be cured of their leprosy, but, Have mercy on us; and it is enough to refer ourselves to the compassions of Christ, for they fail not. They heard the fame of this Jesus (though he had not been much conversant in that country), and that was such as encouraged them to make application to him; and, if but one of them began in so cheap and easy an address, they would all join.

II. Christ sent them to the priest, to be inspected by him, who was the judge of the leprosy. He did not tell them positively that they should be cured, but bade them go show themselves to the priests, Luk 17:14. This was a trial of their obedience, and it was fit that it should be so tried, as Naaman's in a like case: Go wash in Jordan. Note, Those that expect Christ's favours must take them in his way and method. Some of these lepers perhaps would be ready to quarrel with the prescription: "Let him either cure or say that he will not, and not send us to the priests on a fool's errand;"but, over-ruled by the rest, they all went to the priest. As the ceremonial law was yet in force, Christ took care that it should be observed, and the reputation of it kept up, and due honour paid to the priests in things pertaining to their function; but, probably, he had here a further design, which was to have the priest's judgment of, and testimony to, the perfectness of the cure; and that the priest might be awakened, and others by him, to enquire after one that had such a commanding power over bodily diseases.

III. As they went, they were cleansed, and so became fit to be looked upon by the priest, and to have a certificate from him that they were clean. Observe, Then we may expect God to meet us with mercy when we are found in the way of duty. If we do what we can, God will not be wanting to do that for us which we cannot. Go, attend upon instituted ordinances; go and pray, and read the scriptures: Go show thyself to the priests; go and open thy case to a faithful minister, and, though the means will not heal thee of themselves, God will heal thee in the diligent use of those means.

IV. One of them, and but one, returned, to give thanks, Luk 17:15. When he saw that he was healed, instead of going forward to the priest, to be by him declared clean, and so discharged from his confinement, which was all that the rest aimed at, he turned back towards him who was the Author of his cure, whom he wished to have the glory of it, before he received the benefit of it. He appears to have been very hearty and affectionate in his thanksgivings: With a loud voice he glorified God, acknowledging it to come originally from him; and he lifted up his voice in his praises, as he had done in his prayers, Luk 17:13. Those that have received mercy from God should publish it to others, that they may praise God too, and may be encouraged by their experiences to trust in him. But he also made a particular address of thanks to Christ (Luk 17:16): He fell down at his feet, put himself into the most humble reverent posture he could, and gave him thanks. Note, We ought to give thanks for the favours Christ bestows upon us, and particularly for recoveries from sickness; and we ought to be speedy in our returns of praise, and not defer them, lest time wear out the sense of the mercy. It becomes us also to be very humble in our thanksgivings, as well as in our prayers. It becomes the seed of Jacob, like him, to own themselves less than the least of God's mercies, when they have received them, as well as when they are in pursuit of them.

V. Christ took notice of this one that had thus distinguished himself; for, it seems, he was a Samaritan, whereas the rest were Jews, Luk 17:16. The Samaritans were separatists from the Jewish church, and had not the pure knowledge and worship of God among them that the Jews had, and yet it was one of them that glorified God, when the Jews forgot, or, when it was moved to them, refused, to do it. Now observe here,

1. The particular notice Christ took of him, of the grateful return he made, and the ingratitude of those that were sharers with him in the mercy - that he who was a stranger to the commonwealth of Israel was the only one that returned to give glory to God, Luk 17:17, Luk 17:18. See here, (1.) How rich Christ is in doing good: Were there not ten cleansed? Here was a cure by wholesale, a whole hospital healed with one word's speaking. Note, There is an abundance of healing cleansing virtue in the blood of Christ, sufficient for all his patients, though ever so many. Here are ten at a time cleansed; we shall have never the less grace for others sharing it. (2.) How poor we are in our returns: " Where are the nine? Why did not they return to give thanks?"This intimates that ingratitude is a very common sin. Of the many that receive mercy from God, there are but few, very few, that return to give thanks in a right manner (scarcely one in ten ), that render according to the benefit done to them. (3.) How those often prove most grateful from whom it was least expected. A Samaritan gives thanks, and a Jew does not. Thus many who profess revealed religion are out-done, and quite shamed, by some that are governed only by natural religion, not only in moral value, but in piety and devotion. This serves here to aggravate the ingratitude of those Jews of whom Christ speaks, as taking it very ill that his kindness was so slighted. And it intimates how justly he resents the ingratitude of the world of mankind, for whom he had done so much, and from whom he has received so little.

2. The great encouragement Christ gave him, Luk 17:19. The rest had their cure, and had it not revoked, as justly it might have been, for their ingratitude, though they had such a good example of gratitude set before them; but he had his cure confirmed particularly with an encomium: Thy faith hath made thee whole. The rest were made whole by the power of Christ, in compassion to their distress, and in answer to their prayer; but he was made whole by his faith, by which Christ saw him distinguished from the rest. Note, Temporal mercies are then doubled and sweetened to us when they are fetched in by the prayers of faith, and returned by the praises of faith.

Matthew Henry: Luk 17:20-37

We have here a discourse of Christ's concerning the kingdom of God, that is, the kingdom of the Messiah, which was now shortly to be set up, and of which there was great expectation.

I. Here is the demand of the Pharisees concerning it, which occasioned this discourse. They asked when the kingdom of God should come, forming a notion of it as a temporal kingdom, which should advance the Jewish nation above the nations of the earth. They were impatient to hear some tidings of its approach; they understood, perhaps, that Christ had taught his disciples to pray for the coming of it, and they had long preached that it was at hand. "Now,"say the Pharisees, "when will that glorious view open? When shall we see this long-looked-for kingdom?"

II. Christ's reply to this demand, directed to the Pharisees first, and afterwards to his own disciples, who knew better how to understand it (Luk 17:22); what he said to both, he saith to us.

1. That the kingdom of the Messiah was to be a spiritual kingdom, and not temporal and external. They asked when it would come. "You know not what you ask,"saith Christ; "it may come, and you not be aware of it."For it has not an external show, as other kingdoms have, the advancements and revolutions of which are taken notice of by the nations of the earth, and fill the newspapers; so they expected this kingdom of God would do. "No,"saith Christ, (1.) "It will have a silent entrance, without pomp, without noise; it cometh not with observation, " meta paratērēseōs - with outward show. They desired to have their curiosity satisfied concerning the time of it, to which Christ does not give them any answer, but will have their mistakes rectified concerning the nature of it: " It is not for you to know the times of this kingdom, these are secret things, which belong not to you; but the great intentions of this kingdom, these are things revealed. "When Messiah the Prince comes to set up his kingdom, they shall not say, Lo here, or Lo there, as when a prince goes in progress to visit his territories it is in every body's mouth, he is here, or he is there; for where the king is there is the court. Christ will not come with all this talk; it will not be set up in this or that particular place; nor will the court of that kingdom be here or there; nor will it be here or there as it respects the country men are of, or the place they dwell in, as if that would place them nearer to, or further fRom. that kingdom. Those who confine Christianity and the church to this place or that party, cry, Lo here, or Lo there, than which nothing is more contrary to the designs of catholic Christianity; so do they who make prosperity and external pomp a mark of the true church. (2.) "It has a spiritual influence: The kingdom of God is within you. "It is not of this world, Joh 18:36. Its glory does not strike men's fancies, but affects their spirits, and its power is over their souls and consciences; from them it receives homage, and not from their bodies only. The kingdom of God will not change men's outward condition, but their hearts and lives. Then it comes when it makes those humble, and serious, and heavenly, that were proud, and vain, and carnal, - when it weans those from the world that were wedded to the world; and therefore look for the kingdom of God in the revolutions of the heart, not of the civil government. The kingdom of God is among you; so some read it. "You enquire when it will come, and are not aware that it is already begun to be set up in the midst of you. The gospel is preached, it is confirmed by miracles, it is embraced by multitudes, so that it is in your nation, though not in your hearts."Note, It is the folly of many curious enquirers concerning the times to come that they look for that before them which is already among them.

2. That the setting up of this kingdom was a work that would meet with a great deal of opposition and interruption, Luk 17:22. The disciples thought they should carry all before them, and expected a constant series of success in their work; but Christ tells them it would be otherwise: " The days will come, before you have finished your testimony and done your work, when you shall desire to see one of the days of the Son of man "(one such a day as we now have), "of the prosperity and progress of the gospel, and shall not see it. At first, indeed, you will have wonderful success"(so they had, when thousands were added to the church in a day ); "but do not think it will be always so; no, you will be persecuted and scattered, silenced and imprisoned, so that you will not have opportunities of preaching the gospel without fear, as you now have; people will grow cool to it, when they have enjoyed it awhile, so that you will not see such harvests of souls gathered in to Christ afterwards as at first, nor such multitudes flocking to him as doves to their windows. "This looks forward to his disciples in after-ages; they must expect much disappointment; the gospel will not be always preached with equal liberty and success. Ministers and churches will sometimes be under outward restraints. Teachers will be removed into corners, and solemn assemblies scattered. Then they will wish to see such days of opportunity as they have formerly enjoyed, sabbath days, sacrament days, preaching days, praying days; these are days of the Son of man, in which we hear from him, and converse with him. The time may come when we may in vain wish for such days. God teaches us to know the worth of such mercies by the want of them. It concerns us, while they are continued, to improve them, and in the years of plenty to lay up in store for the years of famine. Sometimes they will be under inward restraints, will not have such tokens of the presence of the Son of man with them as they have had. The Spirit is withdrawn from them; they see not their signs; the angel comes not down to stir the waters; there is a great stupidity among the children of men, and a great lukewarmness among the children of God; then they shall wish to see such victorious triumphant days of the Son of man as they have sometimes seen, when he has ridden forth with his bow and his crown, conquering and to conquer, but they will not see them. Note, We must not think that Christ's church and cause are lost because not always alike visible and prevailing.

3. That Christ and his kingdom are not to be looked for in this or that particular place, but his appearance will be general in all places at once (Luk 17:23, Luk 17:24): " They will say to you, See here, or, See there; here is one that will deliver the Jews out of the hands of the oppressing Romans, or there is one that will deliver the Christians out of the hands of the oppressing Jews; here is the Messiah, and there is his prophet; here in this mountain, or there at Jerusalem, you will find the true church. Go not after them, nor follow them; do not heed such suggestions. The kingdom of God was not designed to be the glory of one people only, but to give light to the Gentiles; for as the lightning that lightens out of one part under heaven, and shines all on a sudden irresistibly to the other part under heaven, so shall also the Son of man be in his day. "(1.) "The judgments that are to destroy the Jewish nation, to lay them waste, and to deliver the Christians from them, shall fly like lightning through the land, shall lay all waste from one end of it to another; and those that are marked for this destruction can no more avoid it, nor oppose it, than they can a flash of lightning. "(2.) "The gospel that is to set up Christ's kingdom in the world shall fly like lightning through the nations. The kingdom of the Messiah is not to be a local thing, but is to be dispersed far and wide over the face of the whole earth; it shall shine from Jerusalem to all parts about, and that in a moment. The kingdoms of the earth shall be leavened by the gospel ere they are aware of it."The trophies of Christ's victories shall be erected on the ruins of the devil's kingdom, even in those countries that could never be subdued to the Roman yoke. The design of the setting up of Christ's kingdom was not to make one nation great, but to make all nations good - some, at least, of all nations; and this point shall be gained, though the nations rage, and the kings of the earth set themselves with all their might against it.

4. That the Messiah must suffer before he must reign (Luk 17:25): " First must he suffer many things, many hard things, and be rejected of this generation; and, if he be thus treated, his disciples must expect no other than to suffer and be rejected too for his sake."They thought of having the kingdom of the Messiah set up in external splendour: "No,"saith Christ, "we must go by the cross to the crown. The Son of man must suffer many things. Pain, and shame, and death, are those many things. He must be rejected by this generation of unbelieving Jews, before he be embraced by another generation of believing Gentiles, that his gospel may have the honour of triumphing over the greatest opposition from those who ought to have given it the greatest assistance; and thus the excellency of the power will appear to be of God, and not of man; for, though Israel be not gathered, yet he will be glorious to the ends of the earth."

5. That the setting up of the kingdom of the Messiah would introduce the destruction of the Jewish nation, whom it would find in a deep sleep of security, and drowned in sensuality, as the old world was in the days of Noah, and Sodom in the days of Lot, Luk 17:26, etc. Observe,

(1.) How it had been with sinners formerly, and in what posture the judgments of God, of which they had been fairly warned, did at length find them. Look as far back as the old world, when all flesh had corrupted their way, and the earth was filled with violence. Come a little lower, and think how it was with the men of Sodom, who were wicked, and sinners before the Lord exceedingly. Now observe concerning both these, [1.] That they had fair warning given them of the ruin that was coming upon them for their sins. Noah was a preacher of righteousness to the old world; so was Lot to the Sodomites. They gave them timely notice of what would be in the end of their wicked ways, and that it was not far off. [2.] That they did not regard the warning given them, and gave no credit, no heed to it. They were very secure, went on in their business as unconcerned as you could imagine; they did eat, they drank, indulged themselves in their pleasures, and took no care of any thing else, but to make provision for the flesh, counted upon the perpetuity of their present flourishing state, and therefore married wives, and were given in marriage, that their families might be built up. They were all very merry; so were the men of Sodom, and yet very busy too: they bought, they sold, they planted, they builded. These were lawful things, but the fault was that they minded these inordinately, and their hearts were entirely set upon them, as that they had no heart at all to prepare against the threatened judgments. When they should have been, as the men of Nineveh, fasting and praying, repenting and reforming, upon warning given them of an approaching judgment, they were going on securely, eating flesh, and drinking wine, when God called to weeping and to mourning, Isa 22:12, Isa 22:13. [3.] That they continued in their security and sensuality, till the threatened judgment came. Until the day that Noah entered into the ark, and Lot went out of Sodom, nothing said or done to them served to alarm or awaken them. Note, Though the stupidity of sinners in a sinful way is as strange as it is without excuse, yet we are not to think it strange, for it is not without example. It is the old way that wicked men have trodden, that have gone slumbering to hell, as if their damnation slumbered while they did. [4.] That God took care for the preservation of those that were his, who believed and feared, and took the warning themselves which they gave to others. Noah entered into the ark, and there he was safe; Lot went out of Sodom, and so went out of harm's way. If some run on heedless and headlong into destruction, that shall be no prejudice to the salvation of those that believe. [5.] That they were surprised with the ruin which they would not fear, and were swallowed up in it, to their unspeakable horror and amazement. The flood came, and destroyed all the sinners of the old world; fire and brimstone came, and destroyed all the sinners of Sodom. God has many arrows in his quiver, and uses which he will in making war upon his rebellious subjects, for he can make which he will effectual. But that which is especially intended here is to show what a dreadful surprise destruction will be to those who are secure and sensual.

(2.) How it will be with sinners still (Luk 17:30): Thus shall it be in the day when the Son of man is revealed. When Christ comes to destroy the Jewish nation, by the Roman armies, the generality of that nation will be found under such a reigning security and stupidity as this. They have warning given by Christ now, and will have it repeated to them by the apostles after him, as they had by Noah and Lot; but it will be all in vain. They will continue secure, will go on in their neglect and opposition of Christ and his gospel, till all the Christians are withdrawn from among them and gone to the place of refuge. God will provide for them on the other side Jordan, and then a deluge of judgments shall flow in upon them, which will destroy all the unbelieving Jews. One would have thought that this discourse of our Saviour's, which was public, and not long after published to the world, should have awakened them; but it did not, for the hearts of that people were hardened, to their destruction. In like manner, when Jesus Christ shall come to judge the world, at the end of time, sinners will be found in the same secure and careless posture, altogether regardless of the judgment approaching, which will therefore come upon them as a snare; and in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end, nor the account that they must give. Woe to them that are thus at ease in Zion.

6. That it ought to be the care of his disciples and followers to distinguish themselves from the unbelieving Jews in that day, and, leaving them, their city and country, to themselves, to flee at the signal given, according to the direction that should be given. Let them retire, as Noah to his ark, and Lot to his Zoar. You would have healed Jerusalem, as of old Babylon, but she is not healed, and therefore forsake her, flee out of the midst of her, and deliver every man his soul, Jer 51:6, Jer 51:9. This flight of theirs from Jerusalem must be expeditious, and must not be retarded by any concern about their worldly affairs (Luk 17:31): " He that shall be on the house-top, when the alarm is given, let him not come down, to take his stuff away, both because he cannot spare so much time, and because the carrying away of his effects will but encumber him and retard his flight."Let him not regard his stuff at such a time, when it will be next to a miracle of mercy if he have his life given him for a prey. It will be better to leave his stuff behind him than to stay to look after it, and perish with them that believe not. It will be their concern to do as Lot and his family were charged to do: Escape for thy life. Save yourselves from this untoward generation. (2.) When they have made their escape, they must not think of returning (Luk 17:32): " Remember Lot's wife; and take warning by her not only to flee from this Sodom (for so Jerusalem is become, Isa 1:10), but to persevere in your flight, and do not look back, as she did; be not loth to leave a place marked for destruction, whomsoever or whatsoever you leave behind you, that is ever so dear to you."Those who have left the Sodom of a natural state, let them go forward, and not so much as look a kind look towards it again. Let them not look back, lest they should be tempted to go back; nay, lest that be construed a going back in heart, or an evidence that the heart was left behind. Lot's wife was turned into a pillar of salt, that she might remain a lasting monument of God's displeasure against apostates, who begin in the spirit and end in the flesh. (3.) There would be no other way of saving their lives than by quitting the Jews, and, if they thought to save themselves by a coalition with them, they would find themselves mistaken (Luk 17:33): " Whosoever shall seek to save his life, by declining from his Christianity and complying with the Jews, he shall lose it with them and perish in the common calamity; but whosoever is willing to venture his life with the Christians, upon the same bottom on which they venture, to take his lot with them in life and in death, he shall preserve his life, for he shall make sure of eternal life, and is in a likelier way at that time to save his life than those who embark in a Jewish bottom, or ensure upon their securities."Note, Those do best themselves that trust God in the way of duty.

7. That all good Christians should certainly escape, but many of them very narrowly, from that destruction, Luk 17:34-36. When God's judgments are laying all waste, he will take an effectual course to preserve those that are his, by remarkable providences distinguishing between them and others that were nearest to them: two in a bed, one taken and the other left; one snatched out of the burning and taken into a place of safety, while the other is left to perish in the common ruin. Note, Though the sword devours one as well as another, and all things seem to come alike to all, yet sooner or later it shall be made to appear that the Lord knows them that are his and them that are not, and how to take out the precious from the vile. We are sure that the Judge of all the earth will do right; and therefore, when he sends a judgment on purpose to avenge the death of his Son upon those that crucified him, he will take care that none of those who glorified him, and gloried in his cross, shall be taken away by that judgment.

8. That this distinguishing, dividing, discriminating work shall be done in all places, as far as the kingdom of God shall extend, Luk 17:37. Where, Lord? They had enquired concerning the time, and he would not gratify their curiosity with any information concerning that; they therefore tried him with another question: " Where, Lord? Where shall those be safe that are taken? Where shall those perish that are left?"The answer is proverbial, and may be explained so as to answer each side of the question: Wheresoever the body is, thither will the eagles be gathered together. (1.) Wherever the wicked are, who are marked for perdition, they shall be found out by the judgments of God; as wherever a dead carcase is, the birds of prey will smell it out, and make a prey of it. The Jews having made themselves a dead and putrefied carcase, odious to God's holiness and obnoxious to his justice, wherever any of that unbelieving generation is, the judgments of God shall fasten upon them, as the eagles do upon the prey: Thine hand shall find out all thine enemies (Psa 21:8), though they set their nests among the stars, Oba 1:4. The Roman soldiers will hunt the Jews out of all their recesses and fastnesses, and none shall escape. (2.) Wherever the godly are, who are marked for preservation, they shall be found happy in the enjoyment of Christ. As the dissolution of the Jewish church shall be extended to all parts, so shall the constitution of the Christian church. Wherever Christ is, believers will flock to him, and meet in him, as eagles about the prey, without being directed or shown the way, by the instinct of the new nature. Now Christ is where his gospel, and his ordinances, and his church are: For where two or three are gathered in his name there is he in the midst of them, and thither therefore others will be gathered to him. The kingdom of the Messiah is not to have one particular place for its metropolis, such as Jerusalem was to the Jewish church, to which all Jews were to resort; but, wherever the body is, wherever the gospel is preached and ordinances are ministered, thither will pious souls resort, there they will find Christ, and by faith feast upon him. Wherever Christ records his name he will meet his people, and bless them, Joh 4:21, etc.; 1Ti 2:8. Many good interpreters understand it of the gathering of the saints together to Christ in the kingdom of glory: "Ask not where the carcase will be, and how they shall find the way to it, for they shall be under infallible direction; to him who is their living, quickening Head, and the centre of their unity, to him shall the gathering of the people be."

Barclay: Luk 17:1-10 - "LAWS OF THE CHRISTIAN LIFE"

This passage falls into four definite and disconnected sections.

(i) Luk 17:1-2condemn the man who teaches others to sin. The Revised Standard Version talks in these verses about temptations to sin. The Greek word (skandalon, 4625) is exactly the same word as the English scandal. It has two meanings.

(a) It originally meant the bait-stick in a trap.

(b) It then came to mean any stumbling-block placed in a man's way to trip him up. Jesus said that it was impossible to construct a world with no temptations; but woe to that man who taught another to sin or who took away another's innocence.

Every one must be given his first invitation to sin, his first push along the wrong way. Kennedy Williamson tells of an old man who was dying. Something was obviously worrying him. He told them at last what it was. "When I was a lad," he said, "I often played on a wide common. Near its centre two roads met and crossed, and, standing at the cross-roads, was an old rickety sign-post. I remember one day twisting it round in its socket, thus altering the arms and making them point in the wrong direction; and I've been wondering ever since how many travellers I sent on the wrong road."

God will not hold the man guiltless, who, on the road of life, sends a younger or a weaker brother on the wrong way.

(ii) Luk 17:3-4speak of the necessity of forgiveness in the Christian life. It tells us to forgive seven times. The Rabbis had a saying that if one forgave another three times, one was a perfect man. The Christian standard takes the Rabbinic standard, doubles it and adds one; but it is not a matter of calculation. It simply means that the Christian standard of forgiveness must immeasurably exceed the best the world can achieve.

(iii) Luk 17:5-6tell us that faith is the greatest force in the world. We must again remember that it was the eastern custom to use language in the most vivid possible way. This saying means that even that which looks completely impossible becomes possible, if it is approached with faith. We have only to think of the number of scientific marvels, of the number of surgical operations, of the feats of endurance which today have been achieved and which less than fifty years ago would have been regarded as utterly impossible. If we approach a thing saying, "It can't be done," it will not; if we approach it saying, "It must be done," the chances are that it will. We must always remember that we approach no task alone, but that with us there is God and all his power.

(iv) Luk 17:7-10tell us that we can never put God in our debt and can never have any claim on him. When we have done our best, we have done only our duty; and a man who has done his duty has done only what, in any event, he could be compelled to do.

Were the whole realm of Nature mine,

That were an offering far too small;

Love so amazing, so divine,

Demands my soul, my life, my all.

It may be possible to satisfy the claims of law; but every lover knows that nothing can ever satisfy the claims of love.

Barclay: Luk 17:11-19 - "THE RARITY OF GRATITUDE"

Jesus was on the border between Galilee and Samaria and was met by a band of ten lepers. We know that the Jews had no dealings with the Samaritans; yet in this band there was at least one Samaritan. Here is an example of a great law of life. A common misfortune had broken down the racial and national barriers. In the common tragedy of their leprosy they had forgotten they were Jews and Samaritans and remembered only they were men in need. If flood surges over a piece of country and the wild animals congregate for safety on some little bit of higher ground, you will find standing peacefully together animals who are natural enemies and who at any other time would do their best to kill each other. Surely one of the things which should draw all men together is their common need of God.

The lepers stood far off. (compare Lev 13:45-46; Num 5:2.) There was no specified distance at which they should stand, but we know that at least one authority laid it down that, when he was to windward of a healthy person, the leper should stand at least fifty yards away. Nothing could better show the utter isolation in which lepers lived.

No story in all the gospels so poignantly shows man's ingratitude. The lepers came to Jesus with desperate longing; he cured them; and nine never came back to give thanks. So often, once a man has got what he wants, he never comes back.

(i) Often we are ungrateful to our parents. There was a time in our lives when a week's neglect would have killed us. Of all living creatures man requires longest to become able to meet the needs essential for life. There were years when we were dependent on our parents for literally everything. Yet the day often comes when an aged parent is a nuisance; and many young people are unwilling to repay the debt they owe. As King Lear said in the day of his own tragedy.

"How sharper than a serpent's tooth it is

To have a thankless child!"

(ii) Often we are ungrateful to our fellow-men. Few of us have not at some time owed a great deal to some fellow-man. Few of us at the moment, believed we could ever forget; but few of us in the end satisfy the debt of gratitude we owe. It often happens that a friend, a teacher, a doctor, a surgeon does something for us which it is impossible to repay; but the tragedy is that we often do not even try to repay it.

Blow, blow, thou winter wind,

Thou art not so unkind

As man's ingratitude.

(iii) Often we are ungrateful to God. In some time of bitter need we pray with desperate intensity; the time passes and we forget God. Many of us never even offer a grace before meat. God gave us his only Son and often we never give to him even a word of thanks. The best thanks we can give him is to try to deserve his goodness and his mercy a little better. "Bless the Lord, O my soul, and forget not all his benefits." (Psa 103:2.)

Barclay: Luk 17:20-37 - "THE SIGNS OF HIS COMING"

Here are two very difficult passages.

In Luk 17:20-21Jesus answered the question of the Pharisees as to when the kingdom of God would come. He said that it would not come with signs that watch for. The word he used is the word used for a doctor watching a patient for symptoms of some disease which he suspects.

We are not quite sure what Jesus went on to say. The Greek may mean two things.

(a) It may mean, the kingdom of God is within you. That is to say, the kingdom of God works in men's hearts; it is to produce not new things, but new people. It is not a revolution in material things that we are to look for, but a revolution in the hearts of men.

(b) It may mean, the kingdom of God is among you. That would refer to Jesus himself. He was the very embodiment of the kingdom, and they did not recognize him. It was as if he said, "The whole offer and secret of God are here--and you will not accept them."

Luk 17:22-37speak of the Second Coming of Jesus. Out of this difficult passage we can pick only the things which are certain--and in truth they are enough.

(i) There will be times when the Christian will long for the coming of Christ. Like the martyred saints he will cry out, "How long?" (Rev 6:10.) But he will need to learn to light a candle of patience and wait. God takes his own time.

(ii) The coming of Christ is certain, but its time is quite unknown. Speculation is vain. People will come with false prophecies and false predictions; but we must not leave our ordinary work to follow them. The best way that Christ can come upon a man is when he is faithfully and humbly and watchfully doing his duty. As a great commentator said, "No man will foresee it, and all men will see it."

(iii) When that day comes the judgments of God will operate, and of two people, who all their lives lived side by side, one will be taken and the other left. There is a warning here. Intimacy with a good person does not necessarily guarantee our own salvation. "No man can deliver his brother." Is it not often true that a family is apt to leave the duties of church membership to one of its number? Is it not often true that a husband leaves the duties of the church to his wife? The judgment of God is an individual judgment. We cannot discharge our duty to God by proxy nor even by association. Often one will be taken and another left.

(iv) When they asked Jesus when all this would happen, he answered by quoting a well-known proverb. "Where the body is, there the vultures will be gathered together." That simply meant that a thing would happen when the necessary conditions were fulfilled. That means for us that God will bring Jesus Christ again in his good time. We cannot know that time; we dare not speculate about it. We must live so that whenever he comes, at morning, at midday or at evening, he will find us ready.

Constable: Luk 9:51--19:28

V. Jesus' ministry on the way to Jerusalem 9:51--19:27

This large section of the Book of Luke has no counterpart in the other Gospels, but some of the material in it occurs in other parts of the Gospels. The section consists largely of instruction that Jesus gave His disciples with only brief references to geographic movements. We have already noticed that Luke had more interest in lessons than in details of geography and chronology. The skeletal references to Jesus' movements show a general shift from Galilee toward Jerusalem (e.g., 9:52; 10:38; 13:22, 32-33; 17:11; 18:31, 35; 19:1, 28-29). However, His journey was not direct (cf. 10:38; 17:11). Jesus visited Jerusalem more than once, but this section records Jesus leaving Galilee and arriving in Jerusalem for the last time before His passion.

The ministry of Jesus during this journey was not just different because of where it took place. It took on new characteristics. His ministry to the disciples seems to have occupied His primary attention, though Luke featured this less than Mark. We have noted a strong emphasis on Jesus' identity (Christology) in the previous chapters. Now the disciples' mission becomes the dominant theme. There are many words of warning to the rich and the complacent as well as to the Pharisees in this section. Many students of Luke and Acts have noticed the common emphasis on travel that characterizes both books and have pointed out some significant comparisons. Jerusalem was for Jesus the destination toward which He pressed as Rome was for Paul.

Constable: Luk 17:1-19

H. Jesus' warning about disciples' actions and attitudes 17:1-19

Jesus had been teaching the disciples about avoiding what men esteemed highly but which God viewed as detestable, namely the pursuit of money (16:15). By pursuing money hypocritically the Pharisees had turned many of their fellow Jews away from Jesus (11:52). Jesus now warned the disciples about the possibility of their own improper actions and attitudes.

Constable: Luk 17:1-4

1. The prevention of sin and the restoration of sinners 17:1-4

17:1-2 The introductory "and" (de in the Greek text, untranslated in the NIV) indicates a logical connection with what has preceded. It is inevitable that disciples retard the spiritual progress of others occasionally because none of us is perfect. However that does not excuse personal responsibility when someone causes another to stumble into sin or apostasy (cf. 11:52). It is a very serious offense to hinder the progress of a spiritually immature believer whom Jesus spoke of here as a child (cf. Matt. 18:6). "Woe" recalls Jesus condemnation of the Pharisees in 6:24-26. It indicates the seriousness of this error.

17:3-4 Jesus proceeded from warning against leading people into sin to the subject of helping those who do fall. The disciple's responsibility in such cases is twofold: admonition of the sinner and generous forgiveness of the penitent (cf. Matt. 6:12; 18:15, 21-22).

"The saying implicitly forbids the nursing of grudges and criticism of the offender behind his back."³⁸⁵

Constable: Luk 17:5-6

The importance of trusting God 17:5-6

17:5 Luke referred to the Twelve as apostles here probably to highlight the importance of this teaching for disciple leaders. Evidently the apostles concluded that such a magnanimous approach to forgiving would require more faith in God than they possessed. They would have to believe that God could change a person's heart who gave no evidence of genuine contrition by repeatedly sinning and then repeatedly professing repentance.

17:6 Jesus encouraged the disciples by reminding them that only a little trust in God's ability can result in unbelievable change (cf. Matt. 17:20; 21:21; Mark 11:23). A mustard seed was proverbially small (cf. 7:13). Mulberry trees grew to be as tall as 35 feet and were difficult to uproot.³⁸⁶ This response by Jesus amounted to telling the disciples that they did not need more faith. They just needed to use the faith they had.

"This word of Jesus does not invite Christians to become conjurers and magicians, but heroes like those whose exploits are celebrated in the eleventh chapter of Hebrews."³⁸⁷

Constable: Luk 17:7-10

The parable of the unworthy servant 17:7-10

17:7-9 Jesus told this parable to teach His disciples that warning sinning disciples and forgiving those who sinned and repented was only their duty. It was not something for which they should expect a reward from God. The Pharisees believed that their righteous deeds put God in their debt, as did many of the Jews. God will indeed reward faithful service (12:35-37, 42-48). However that is not because His servants have placed Him in their debt but because He graciously gives them more than what is just. The teaching in chapter 12 (vv. 35-37, 42-48) deals with the Master's grace whereas the teaching here in chapter 17 (vv. 7-10) stresses the servant's attitude.

Perhaps Jesus selected the example of a servant laboring in the field or tending sheep because this is the type of service His disciples render. In the situation Jesus pictured the one servant had several different responsibilities to his master. Jesus did not picture a large estate in which each slave had only one specialized task. Again the parallel with disciples' duties is realistic. The point is not the master's attitude in failing to express thanks for services rendered but the servant's attitude in doing his duty without placing his master under obligation to him.

17:10 Jesus drew the application. His disciples should have the same attitude as good servants. By claiming to be unworthy they were not saying that they were totally worthless people. They meant that they were unworthy of any reward because all the service they had rendered was simply their duty to their Master. In the context the particular duty in view was forgiving generously (vv. 3-4), but the teaching applies generally to all the duties that disciples owe God.

Jesus and the apostles taught elsewhere that the prospect of reward should motivate disciples to serve the Lord (Matt. 6:19-21; 1 Cor. 3:10-15; 9:24-27; 2 Cor. 5:9-10; 1 John 2:28; 1 Pet. 4:13; 5:1-4). Jesus was not contradicting that here. Here his point was that God is under no obligation to reward us. He will do so because He chooses to do so, not because He has to do so. Our attitude should be that God does not need us to serve Him and that serving Him is only our duty for which He is under no obligation to reward us.

Constable: Luk 17:11-19

3. The importance of gratitude 17:11-19

Luke's narration of this miracle focuses on the response of the Samaritan whom Jesus healed. It is not so much a story that he intended to show Jesus' divine identity, though it does that. It is rather another lesson for the disciples on an important attitude that should characterize them.

"Not only is this narrative peculiar to Luke, but it also stresses several characteristically Lukan themes. Jerusalem is the goal of Jesus' journey (cr. 9:51; 13:33); Jesus has mercy on social outcasts; he conforms to Jewish norms by requiring that the lepers go for the required priestly declaration of health (cf. Lev. 14); faith and healing should bring praise to God (cf. 18:43; Acts 3:8-9); and the grace of God extends beyond Judaism, with Samaritans receiving special attention (cf. 10:25-37)."³⁸⁸

17:11-13 Verse 11 is another geographical progress report (cf. 9:51; 13:22). These notations usually indicate the beginning of new sections in Luke and Acts, but there is continuity in the subject matter of Jesus' teachings from what precedes. A new subject begins at the end of this pericope.

The incident happened somewhere close to the border between southern Galilee and northern Samaria. This accounts for the mixture of Jewish and Samaritan lepers in one group. Their common affliction had brought them together. The lepers stood at a distance from others because they were unclean and possibly because their disease was contagious. Biblical leprosy was contagious in some stages but not in others (cf. Lev. 13-14). Their address to Jesus as Master (Gr. epistata, a word found only in Luke in the New Testament) indicated a measure of faith in Him. They realized that their only hope for healing was His mercy, not their worthiness. Their condition made obvious what they wanted Jesus to do for them, namely remove their leprosy.

17:14 Probably the lepers did not expect Jesus to respond as He did. Rather than touching them, or pronouncing them clean, He gave them a command. The command implied that by the time they reached the priest they would have experienced healing. Normally a command to show oneself to a priest followed a cure (5:14; cf. Lev. 13:49; 14:2-3). The priestly examination would result in the lepers resuming normal lives in Israel. However these lepers could have refused to go and could have repeated their request to Jesus. Jesus was testing their faith and obedience. If they really regarded Him as their master, they should obey Him. They decided to obey and immediately experienced healing (cf. 5:12-16). Jesus healed them from a distance (cf. 2 Kings 5:10-14).

The lepers' response would have taught the disciples and everyone else present the importance of trusting and obeying Jesus' word. This was a lesson that Jesus had been teaching the Pharisees and the disciples (16:15-31). This miracle showed the benefit of obeying Jesus' word because of belief in Him (cf. 6:10; Matt. 12:13; Mark 3:5). This lesson was not the main reason Luke recorded this incident, however.

17:15-16 The one leper who returned loudly gave God the glory for his healing. He thereby acknowledged that Jesus was God's agent. His prostrate posture and his thanksgiving expressed his great gratitude to Jesus (cf. 5:12; 8:41; 18:11; 22:17, 19; Acts 5:10; 28:15). The fact that he was a Samaritan rather than a Jew is the key point in the incident. Luke's mention of the fact set the stage for Jesus' teaching that followed.

17:17-19 Jesus' questions highlighted the ingratitude of the nine other lepers who were Jews (v. 18). They also made the point that Luke wanted to stress by recording this incident. The Jews had more knowledge about Messiah and His coming than foreigners. They should have recognized who Jesus was and expressed their gratitude as well. Their lack of responsiveness was typical of the Jews in Jesus' day (cf. 15:3-10). In closing, Jesus clarified that it was the man's faith in Him that led to his obedience and was responsible for his restoration, not just his obedience. Jesus was not implying that the other nine lepers lacked faith. They also believed in Him (v. 13).

The incident teaches that people whom Jesus delivers and who believe on Him have a moral obligation to express their gratitude to Him for what He has done for them. It also illustrates the fact that the Jews were happy to receive the benefits of Jesus' ministry without thanking Him or connecting His goodness with God. The chiastic structure of Jesus' three questions (vv. 17-18) is another indication that the focus of attention is on the ingratitude of the nine healed lepers.

Constable: Luk 17:20--18:9

I. Jesus' teaching about His return 17:20-18:8

Again an action by the Pharisees led to a brief answer from Jesus followed by a longer explanation for the disciples (cf. 15:1-16:13; 16:14-17:19). Luke's conclusion of Jesus' teaching on this occasion included a parable (18:1-8).

Constable: Luk 17:20-21

1. A short lesson for the Pharisees 17:20-21

Jesus' teaching about the arrival of the kingdom arose out of a question from the Pharisees. It was a reasonable question since both John the Baptist and Jesus had preached for some time that the kingdom was at hand. Probably they asked it to discredit Jesus who now spoke of the kingdom as postponed (cf. 11:53-54; 13:34-35). Most of the Jews expected a Messiah, according to their messianic ideas, to appear very soon and free them from their Roman yoke.

"The form of the Pharisees' question shows that they are thinking of the Kingdom as something still future. They believe that it will come; and they ask when?'"³⁸⁹

Jesus probably meant that signs that the Pharisees asked Jesus to perform would not precede the messianic kingdom (11:29). Another view is that Jesus meant no signs that people can observe will precede the kingdom.³⁹⁰ However, He told the disciples that the sign of the coming of the Son of Man would precede it (Matt. 24:3, 27). A third view is that Jesus meant that the coming of the kingdom would not be an observable process.³⁹¹ Still as the Old Testament predicted the coming of Messiah to reign, it certainly would be observable. A fourth view is that Jesus meant that the kingdom would not come because the Jews observed certain rites such as the Passover.³⁹² They could not precipitate it. Many of the Jews in Jesus' day apparently believed that Messiah would come at a Passover celebration.³⁹³ The Greek word parateresis, translated "signs to be observed" (NASB) or "careful observation" (NIV), literally means "watching, spying, or observation." Nevertheless there is nothing in the context that connects with the idea of observing Jewish rites.

There would be no dramatic change in Jesus' day to announce that the kingdom had arrived either. The kingdom was already among Jesus' hearers in the person of the King (11:20), but because the nation had rejected Jesus His hearers would not see the kingdom. God had postponed it (13:34-35).

". . . a kingdom can hardly be here' or there', [sic] and so the reference must be to the ruler himself."³⁹⁴

The NIV translation "within you" (Gr. entos hymon) is unfortunate because it implies a spiritual reign within people. The Old Testament teaching concerning the messianic kingdom was uniformly an earthly reign that included universal submission to God's authority. Nowhere else does the Old or New Testament speak of the kingdom as something internal.³⁹⁵ Moreover even if the kingdom was internal, it would hardly have been within the unbelieving Pharisees whom Jesus was addressing. It was in their midst or among them in that the Messiah was standing right in their presence. If they had believed on Him, the kingdom would have begun shortly, immediately after Jesus death, burial, resurrection, ascension, the Tribulation (cf. Dan. 9:24-27), and His return. It was within their reach.³⁹⁶

Constable: Luk 17:22-37

2. A longer explanation for the disciples 17:22-37

This teaching is quite similar to portions of the Olivet Discourse (cf. Matt. 24:23-28, 37-39), though the differences suggest separate teaching situations. It is one of several teachings that Luke recorded that deals with the future (cf. 12:35-48; 14:7-24; 21:5-33). This one stresses the distant future and the Second Coming. The one in chapter 21 deals mainly with the near future from Jesus' perspective and the destruction of Jerusalem.

Constable: Luk 17:22-33

Characteristics of the last days 17:22-33

17:22-23 Jesus next gave His disciples more instruction about the coming of the kingdom. One of the days of the Son of Man refers to one of the future days when the Son of Man will be reigning on the earth (cf. vv. 24-25, 30), perhaps the first day.³⁹⁷ The use of "Son of Man" recalls Daniel 7:13-14 that predicts the earthly reign of Messiah. The disciples would desire to see the kingdom come because they would experience persecution before Jesus returned. There would be many false alarms about His return, but disciples should not allow others to mislead them (cf. Matt. 24:23; Mark 13:21).

17:24-25 Jesus' return would be unmistakable (cf. Matt. 24:27, 30). The messianic kingdom will not creep up on people. People living on the earth then will not discover that it began some time ago and that they are then in it. Everyone will know when it begins. However before the Son of Man begins His reign He first had to suffer and experience rejection by the unbelieving Jews of His day (cf. 9:22, 41; 11:29, 31-32, 50-51; 24:26, 46; Matt. 16:21; Acts 17:3).

17:26 When Jesus said the days of the Son of Man would be similar to the days of Noah He meant the days just before the Son of Man's reign. This is clear from the comparison with the beginning of the flood. In Noah's days and toward the end of the Tribulation, just before Jesus returns, people were and will be unresponsive to preached warnings of coming judgment (cf. Matt. 24:37-39; 2 Pet. 2:5). In Noah's day, "The wickedness of man was great on the earth, and every intent of the thoughts of his heart was only evil continually" (Gen. 6:5). "Now the earth was corrupt in the sight of God, and the earth was filled with violence" (Gen. 6:11).

17:27 "Eating and drinking" and "marrying and being given in marriage" are phrases that describe people living life normally. The return of Jesus would suddenly disrupt their lives and call them to a judgment. People living in Noah's day were unprepared for the flood. Similarly most people living just before the Second Coming will be unprepared for the judgment that will follow Jesus' return, and they will perish in it (cf. Matt. 25:31-46).

17:28-29 This second example of unexpected judgment reinforces the first. It also repeats the hope that some will escape divine condemnation when the Son of Man returns, namely the righteous living on earth then. By comparing moral conditions on the earth at the Second Coming with Sodom, Jesus was picturing the worst kinds of evil running rampant. Destruction unexpected by most people fell quickly and interrupted normal daily living.

17:30-31 The word "apocalypse" comes from the Greek word apokalypto, meaning "to appear," that occurs here. Jesus' sudden appearing at the Second Coming will constitute the greatest apocalypse in history. When it begins everyone must flee for cover (cf. Matt. 24:17-18; Mark 13:15-16; Luke 21:21).

17:32-33 Lot's wife is an instructive example of someone who underestimated the destructive power of God's judgment and perished because she was slow to seek refuge. She sought to preserve her former way of life, and in doing so she perished (Gen. 19:26; cf. Matt. 10:39). Likewise people living when Jesus returns will need to seek physical refuge rather than clinging to earthly treasures (cf. ch. 12). The salvation of Lot's wife is debatable. Therefore we should probably take her as a warning to all people including believers. This view finds support in the "whoever" of verse 33. Physical destruction is in view (v. 31).

Constable: Luk 17:34-36

The parable of the one taken and the one left 17:34-36

The point of these examples is that when Jesus returns He will separate people, even those who are intimate companions. The unstated reason is implicit, namely to judge some and not the others. Some will be ready for His return and others will not. The idea of sudden destruction resulting in judgment runs through the entire passage.

The presence of two men in one bed may be another indication of the moral condition of that time, but the main idea is their close association. It was common for a mother and daughter or two female friends to grind grain together in Jesus' day (cf. Matt. 24:41). Perhaps Jesus intended the fact that one separation takes place at night and the other during daytime to reinforce the fact that He could return at either time. Of course, whenever He returns some people on earth will be sleeping and others will be awake. Those taken will experience punishment and will die while those left will enter the kingdom since they will be believers. This is the opposite of what will happen at the Rapture (cf. 1 Thess. 4:13-17). Then Jesus will take the godly into heaven and will leave the unbelievers on earth to enter the Tribulation.³⁹⁸

A scribe probably inserted verse 36 (cf. Matt. 24:40). It is absent in the best ancient Greek manuscripts.

Constable: Luk 17:37

What to look for 17:37

Evidently the disciples (v. 22) wanted to know where this judgment would occur. Rather than giving them a geographical site, Jesus told them what to look for. The presence of corruption would indicate the coming of one to clean it up. Similarly the presence of a dead body outdoors indicated that a vulture would be along soon to eat the carrion (cf. Matt. 24:28).

"Vultures hovering over dead bodies graphically depict the death and judgment that comes with Jesus' return as the judging Son of Man (17:37)."³⁹⁹

The general teaching of the parable is that Jesus' appearing and the beginning of the kingdom will be sudden and unexpected by most people who are alive then. It will be an unmistakable event in history and will involve physical danger for earth-dwellers because divine judgment will follow immediately. No one will be able to miss it when it occurs. Jesus did not say exactly when it would occur, but clearly it would not happen immediately. An interval of time would have to elapse.

College: Luk 17:1-37

LUKE 17

12. Sin, Faith, Duty (17:1-10)

¹ Jesus said to his disciples: " Things that cause people to sin are bound to come, but woe to that person through whom they come. ² It would be better for him to be thrown into the sea with a millstone tied around his neck than for him to cause one of these little ones to sin. ³ So watch yourselves.

" If your brother sins, rebuke him, and if he repents, forgive him. ⁴ If he sins against you seven times in a day, and seven times comes back to you and says, 'I repent,' forgive him."

⁵ The apostles said to the Lord, " Increase our faith!"

⁶ He replied, " If you have faith as small as a mustard seed, you can say to this mulberry tree, 'Be uprooted and planted in the sea,' and it will obey you.

⁷" Suppose one of you had a servant plowing or looking after the sheep. Would he say to the servant when he comes in from the field, 'Come along now and sit down to eat'? ⁸ Would he not rather say, 'Prepare my supper, get yourself ready and wait on me while I eat and drink; after that you may eat and drink'? ⁹ Would he thank the servant because he did what he was told to do? ¹⁰ So you also, when you have done everything you were told to do, should say, 'We are unworthy servants; we have only done our duty.'"

As is often the case in this " travel narrative" (9:51-19:27), it is unclear how this section relates to that which precedes it. It is also unclear how these four " sayings" relate to each other. The first two discuss how believers treat one another; the third teaches the need for real faith; and the fourth suggests that even the best of God's servants are still unworthy because they have only done their duty and no more.

1. Jesus continues to alternate between speaking to the crowds (including his opponents) and teaching his disciples. Jesus now addresses his disciples again. Jesus admits that there will always be ample opportunities for people to sin, but that believers must never do anything which would lead another believer to sin. The term he uses is skavndalon ( skandalon ), a term which is nonspecific and therefore includes many different actions. It is the noun form of the verb which Paul uses in 1 Corinthians 8 when he discusses those whose practice of eating food sacrificed to idols might lead some to violate their consciences. One wonders if perhaps Luke is writing for a similar situation.

2. Jesus' teaching is that a person sins if he or she encourages others to sin (even if his or her action is not sinful in itself). It would be better for that person to be thrown into the sea with a millstone tied around the neck . A millstone was a very large and heavy stone dragged over whole grain by an ox or donkey in order to crush and grind the grain. The little ones whom Jesus' disciples must not cause to sin probably represent all believers in Christ and not a special class of weak or young believers. Jesus has already referred to those who believe in him as " little children" in 10:21.

3a. Jesus here teaches the love which Christians must have for one another. The principle is that believers are responsible for helping each other be faithful disciples. To hinder another is an unthinkable act. However disciples must do more than refrain from causing others to sin. Therefore Jesus continues with the second saying in this section. " If your brother sins, rebuke him." Christians must not only not cause each other to sin; they must also keep each other from sinning. This teaching, often echoed in the writings of Paul and James, must proceed from love for one another, not a self-righteous judgmental attitude (see 6:37). The one doing the rebuking must also have the moral integrity to be heard (and not have a plank sticking out of his or her own eye).

Some would restrict Jesus' teaching here to situations in which a believer sins against another believer . This may be the correct understanding, since the one who rebukes is later told to " forgive him." This may imply that the one who is rebuking the other has been sinned against. However, it is likely that Jesus intends for Christians to get involved whenever they see another Christian sinning. Christians have a responsibility to help each other avoid sinful behavior, no matter what its cause. It is uncomfortable, and it violates the modern cultural standard which demands that one mind one's own business. However, it is the will of God.

3b. " If he repents, forgive him." Followers of Jesus do not have the option of refusing to forgive one who asks to be forgiven. Even if believer sins against another seven times in a day , the offended one must forgive every time the offender asks. Although Luke does not record Jesus saying so in this context, the reader remembers that Jesus' followers are to " be merciful, just as your Father is merciful" (6:36), and that " with the measure you use, it will be measured to you" (6:38).

5. The third saying follows the apostles' unexplained request for Jesus to increase their faith . Perhaps they are realizing just how much faith they will need to do everything Jesus is calling for them to do. Jesus responds by saying that even the smallest amount of faith can accomplish incredible wonders. What is less clear is whether or not the saying implies that the apostles have or do not have faith.

6. The conditional phrase, " If you have faith as small as a mustard seed," probably implies that they do have faith, so that the whole statement is meant to encourage. Whereas they may be thinking that following Jesus is almost impossible, this may be his way of saying that a small amount of faith coupled with the help of the Holy Spirit will be adequate to the task. The mustard seed was, as seen in 13:19, a proverbially small thing. The ability to move a mulberry tree into the sea is difficult to explain, apart from the fact that a tree cannot be simply pulled up by any amount of human strength. The saying is not to be taken literally, since there is no reason for miraculously moving a tree into the sea. Since it is addressed to the apostles, a group which does many miracles in Acts, it may well be assuring them of their future ability to heal the sick and cast out demons. However, the point of the whole seems to be that God will take care of those who have even a tiny amount of real faith. The problem of many " believers" is not too little faith but no faith at all.

7-9. The fourth saying is a brief parable which teaches that a person's acceptance by God is not based on one's ability to perform but is rather based on that person's faith and God's grace. The servant , even after plowing or looking after the sheep all day long, is not congratulated and then served toward the end of the day. Instead, he must then prepare his master's supper and then serve while his master eats. Even after this, the master does not thank the servant because he did what he was told to do . The servant is only doing his duty as a servant, and there is no special reward for doing one's duty. It is only when a person performs well beyond what is expected that he or she receives a reward.

10. Followers of Jesus are unworthy servants , who will never be able to make a claim upon God. Even the " best," these apostles, are sinners who have received forgiveness because of the blood of Jesus (Luke 22:20; Acts 20:28). And yet being saved by grace does not lessen the Christian's duty at all. In fact, it is through God's grace in the death of Jesus that he bought all believers as slaves.

C. JESUS APPROACHES JERUSALEM (17:11-19:27)

1. Ten Healed of Leprosy (17:11-19)

¹¹ Now on his way to Jerusalem, Jesus traveled along the border between Samaria and Galilee. ¹² As he was going into a village, ten men who had leprosy ^a met him. They stood at a distance ¹³ and called out in a loud voice, " Jesus, Master, have pity on us!"

¹⁴ When he saw them, he said, " Go, show yourselves to the priests." And as they went, they were cleansed.

¹⁵ One of them, when he saw he was healed, came back, praising God in a loud voice. ¹⁶ He threw himself at Jesus' feet and thanked him - and he was a Samaritan.

¹⁷ Jesus asked, " Were not all ten cleansed? Where are the other nine? ¹⁸ Was no one found to return and give praise to God except this foreigner?" ¹⁹ Then he said to him, " Rise and go; your faith has made you well."

^a 12 The Greek word was used for various diseases affecting the skin - not necessarily leprosy

The story of the ten lepers, unique to Luke, emphasizes two of Luke's most frequent themes. First, non-Jews who have faith are loved by God and are pleasing to him. Second, receiving God's healing should always result in thanksgiving. In fact, being a disciple is in essence an act of thankful response for God's good gifts.

11-13. Luke reminds his readers for the third time that Jesus is on his way to Jerusalem . The specific route taken by Jesus is impossible to determine. At this time he is traveling on an east-west road along the border between Samaria and Galilee , rather than traveling south as one might expect. As noted in the comments on 5:12-16, the term leprosy refers to any of several conditions in which the skin became scaly and dry but probably does not refer to the more severe and even deadly disease called Hansen's. (See note on introduction to 5:12-16.)It was certainly an unpleasant disease physically, but the worst aspect may have been the fact that those afflicted had to stay away from all other people. It is for this reason that these ten men were together outside the village, and it is the reason they stood at a distance from Jesus and his followers. They had faith in Jesus, because they called out in a loud voice, " Jesus, Master, have pity on us!"

14. Jesus instructed them to show themselves to the priests , because only the priests could declare them clean so that they could reenter society. It appears that the men were not instantly cleansed. Their cleansing occurred on the way to see the priest and was therefore dependent on their faith that the cleansing would occur. As they went, they were cleansed.

15-18. Only one of them . . . came back, praising God , and he threw himself at Jesus' feet . It may be that this man is doing more than thanking Jesus. Perhaps he recognizes what the others do not - that Jesus is divine and worthy of worship. Whatever the case, the " stinger" in this story is the fact that he was a Samaritan . (See the supplemental study on " Samaritans." ) This story is therefore like the others in which Jesus is rejected by his own people and accepted by people like this foreigner . Luke has already recorded Jesus' reference to the healing of another foreign leper, Naaman the Syrian (Luke 4:27). Jesus continues to be portrayed as the prophet who is rejected by those to whom he is sent.

The failure on the part of the Jews is underlined by Jesus, when he asks, " Was no one found to return and give praise to God except this foreigner?" The careful reader will remember this story when he or she reads in Acts 8 of the joyous reception of the message among the Samaritans (Acts 8:8).

19. Jesus' last words to the former leper are somewhat hard to interpret. " Your faith has made you well," may refer back to his faith which led to his cleansing from leprosy. However, this statement seems to single this man out from the others who also had faith and were cleansed. Perhaps this statement suggests that this man had come to a faith in Jesus in a deeper sense, which led to his salvation and not just his healing. The healing in this story finds its logical result in the case of this Samaritan. Healing leads to real faith. This man not only has faith that Jesus can heal; he also has faith that Jesus is somehow God's special representative on earth.

2. The Coming of the Kingdom of God (17:20-37)

²⁰ Once, having been asked by the Pharisees when the kingdom of God would come, Jesus replied, " The kingdom of God does not come with your careful observation, ²¹ nor will people say, 'Here it is,' or 'There it is,' because the kingdom of God is within ^a you."

²² Then he said to his disciples, " The time is coming when you will long to see one of the days of the Son of Man, but you will not see it. ²³ Men will tell you, 'There he is!' or 'Here he is!' Do not go running off after them. ²⁴ For the Son of Man in his day ^b will be like the lightning, which flashes and lights up the sky from one end to the other. ²⁵ But first he must suffer many things and be rejected by this generation.

²⁶" Just as it was in the days of Noah, so also will it be in the days of the Son of Man. ²⁷ People were eating, drinking, marrying and being given in marriage up to the day Noah entered the ark. Then the flood came and destroyed them all.

²⁸" It was the same in the days of Lot. People were eating and drinking, buying and selling, planting and building. ²⁹ But the day Lot left Sodom, fire and sulfur rained down from heaven and destroyed them all.

³⁷" Where, Lord?" they asked.

He replied, " Where there is a dead body, there the vultures will gather."

^a 21 Or among ^b 24 Some manuscripts do not have in his day ^c 35 Some manuscripts left, ³⁶ Two men will be in the field; one will be taken and the other left.

A question about the time of the coming of the kingdom leads to these enigmatic words of Jesus. This section and chapter 21 together provide some of the most difficult verses in the Gospel. The reader may wish to look ahead to the supplemental study on the " Destruction of Jerusalem and End of Time." There it will be argued that references to the coming of the Son of Man look forward to the second coming of Jesus. However, other passages with often-similar imagery (but no discussion of the Son of Man) refer to the destruction of Jerusalem. The present passage mentions nothing about Jerusalem in particular and singles out no group in particular, suggesting that it refers to the more universal event. It may be divided into two parts. The first is about the present reality of the kingdom of God (vv. 20-21), and the second is about the final (second) coming of Jesus (vv. 22-37).

20-21. When the Pharisees ask Jesus when the kingdom is to come, he speaks in terms which both reveal and conceal the answer. The question was a common one among Jews, and the answer would normally involve such matters as the repentance of Israel, the faithful observance of holy days and ritual cleanliness, the coming of the Messiah, the defeat of the Gentile armies, the particular time of year, and a variety of other preconditions. Jesus' answer here suggests that no one even through careful calculation can determine the time of the coming of the kingdom. In fact, had they been truly observant, they might know that the kingdom of God had already arrived. When Jesus says that the kingdom is within you , he surely does not mean that the kingdom was within the hearts of these Pharisees if they would simply look for it. His meaning is virtually the same as his statement in 11:20, in which his casting out of demons " by the finger of God" is clear evidence that " the kingdom of God has come to you." The NIV translation within you is an unfortunate one, indicating to many that the kingdom is a matter of the heart. While the kingdom very much involves the heart, the better translation is " among you" or " in your midst." Jesus means that the kingdom has arrived in himself. Granted, it is still in the mustard seed stage. However, God has acted and the kingdom has begun which will eventually be acknowledged by all. Had they truly been involved in " careful observation," these Pharisees would know that Jesus has inaugurated the kingdom of God.

22. In the next breath but for a different audience (the disciples), Jesus speaks of the future coming of the kingdom when the Son of Man will come in final judgment. He implies that it may be longer than some might think or wish, since he says that they will long to see one of the days of the Son of Man but . . . will not see it . Some very difficult times for Jesus' followers had yet to transpire between the time he speaks these words and the second coming. Such phrases as the Aramaic " Maranatha" (" Lord, come quickly," in 1 Cor 16:22) would become popular during the early decades of the church.

Jesus then tells his disciples, " You will not see it" (the coming of the Son of Man). He may mean that these disciples will no longer be alive at the time of the second coming. However, it is more likely that he means simply that there will be many occasions on which they will wish for his return. As will be argued in the comments on chapter 21, Jesus himself did not know when he would return, and there are several Lukan passages which allow for the possibility of his return during the lifetime of his disciples.

23-25. Jesus next assures the disciples that no one will fail to know about it when he does return. Even though they will hear rumors that he has returned and is in one place or another (" There he is!" or " Here he is!" ), his coming will be obvious to all, like the lightning, which flashes and lights up the sky from one end to the other . He then again cautions them against expecting this to occur immediately, because first he must suffer many things and be rejected by this generation . This rejection includes the rejection of the message about Jesus preached by the apostles and others recorded in the book of Acts.

26-29. Jesus again stresses the fact that no one will know the time of his return. " Just as it was in the days of Noah, so it will be . . . ." The people had no idea of their coming destruction. Then the flood came and destroyed them all . The same was true of the people of Sodom, who had no awareness of their future disaster. Then fire and sulfur rained down from heaven and destroyed them all.

30-33. It will be just like this on the day the Son of Man is revealed. It will do no good to attempt to go down from the roof to get goods inside , and no one in the field will be able to go back and get anything . The point is not that those who flee without trying to go back to the house will be saved. The point is that it will be too late to prepare. Those who are unprepared will be like Lot's wife , who wanted to go back but instead became a pillar of salt (Gen 19:26). Those who have lived for themselves will lose their lives, and those who have lost their lives by living for Jesus will preserve theirs.

34-35. Only one's personal devotion to Jesus and his kingdom will matter when Jesus returns. The division between family members, friends, and people within a single community will become final. Two people will be in one bed; one will be taken and the other left. Two women will be grinding grain together; one will be taken and the other left. Jesus will gather together all who are his for this final act of redemption. Those who are " left" will face a horrible punishment. The basic teaching of this section is that only those who are a part of the kingdom in its " already" state (vv. 20-21) will be a part of it in its " not-yet" state (vv. 22-37). The final manifestation of the kingdom will arrive suddenly and unexpectedly.

37. The disciples want to know where all of this is to take place: " Where, Lord?" Jesus gives his typical enigmatic answer: " Where there is a dead body, there the vultures will gather." On one level his answer means, " You cannot know the place." However, the meaning of the proverb is debated. The best guess is that the place will be known when it happens, because the vultures will be circling the dead bodies. Once again, the imagery must not be taken too literally. The intent is to point to the coming destruction.

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 17:1-10

XCII.
SECOND GREAT GROUP OF PARABLES.
(Probably in Peræa.)
Subdivision G.
CONCERNING OFFENSES, FAITH, AND SERVICE.
^cLUKE XVII. 1-10.

   ^c1 And he said unto the disciples [Jesus here ceases to speak to the Pharisees, and begins a new series of sayings addressed to the disciples, which sayings are, however, pertinent to the occasion, and not wholly disconnected with what he has just been saying], It is impossible [in a world where Pharisees abound, etc. -- 1Co 11:19] but that occasions of stumbling should come; but woe unto him, through whom they come! [See Rom 14:1] to stumble. [See Psa 143:2), it is impossible that he can do more than his duty. We may be rewarded for the discharge of our duty, but the reward is of grace and not of merit. Compare Luk 12:3-48. The theme is no doubt suggested by Luk 17:6. When one's faith endows him with great gifts he need not consider himself as an unusually profitable servant for he can do no more than it is his duty to do. Godet denies this connection with Luk 17:6, contending that miracles are not among "the things that are commanded" in the terms of Luk 16:10; but miracles were commanded, and for those who could bestow it, a gift of healing was as much an obligation as a gift of alms (Mat 10:8, Act 3:1-6). The paragraph is a fitting close to a discourse so much of which relates to Phariseeism.]

[FFG 517-518]

McGarvey: Luk 17:11-37

XCV.
JOURNEY TO JERUSALEM. TEN LEPERS.
CONCERNING THE KINGDOM.
(Borders of Samaria and Galilee.)
^cLUKE XVII. 11-37.

   ^c11 And it came to pass, as they were on their way to Jerusalem, that he was passing along the borders of Samaria and Galilee. [If our chronology is correct, Jesus passed northward from Ephraim about forty miles, crossing Samaria (here mentioned first), and coming to the border of Galilee. He then turned eastward along that border down the wady Bethshean which separates the two provinces, and crossed the Jordan into Peræa, where we soon find him moving on toward Jericho in the midst of the caravan of pilgrims on the way to the passover.]  12 And as he entered into a certain village, there met him ten men that were lepers, who stood afar off. [One may still meet such groups of lepers outside the villages. They do not stand directly in the road so as to make an actual meeting, but are off to one side and near enough to beg. The law required lepers to keep away from the rest of the people (Lev 13:45, Lev 13:46). The rabbis are said to have prescribed a fixed distance at which lepers must keep, but authority varies as to this distance, some giving it as [529] a rod, and others as high as a hundred paces]:  13 and they lifted up their voices [such as they had, for the leper's bronchial tubes are dry, and the voice is harsh and squeaky], saying, Jesus, Master, have mercy on us. [Considering their condition, their prayer was definite enough.]  14 And when he saw them [the disciples about him probably at first obstructed the Lord's view], he said unto them, Go and show yourselves unto the priests. [See 2Ki 5:15], with a loud voice [made strong by health and gratitude] glorifying God;  16 and he fell down on his face at his feet, giving him thanks: and he was a Samaritan. [On his way to the priests at Mt. Gerizim the Samaritan turned back to express his thanks. Apparently nine of the lepers were Jews. A Samaritan was among them because they were along the border of his country, and because the fellowship of affliction and disease obliterated the distinctions of race, as it does to this day. In the leper-houses at Jerusalem Mohammedans and Jews now live together despite the rancor existing between the healthy representatives of these two religions.]  17 And Jesus answering said, Were there not the ten cleansed? but where are the nine? [The Lord publicly noted the indifference and ingratitude of the nine and the thanksgiving of the tenth. As we look around to-day and see how many are ungrateful for the blessings which they receive, the words ring like an echo in our ears.]  18 Were there none found that returned to give glory to God, save this stranger? [It sometimes happens that we receive most where we expect least. Though the Samaritan's religion was partly Jewish, yet by blood he was a foreigner, as the word "stranger" means.]  19 And he said unto him, Arise, and go thy way: thy faith hath made thee whole. [Thus Jesus emphasized the fact that the blessing came through faith, encouraging the man to seek [530] higher blessings by the same means.]  20 And being asked by the Pharisees, when the kingdom of God cometh, he answered them and said, The kingdom of God cometh not with observation:  21 neither shall they say, Lo here! or, There! for, lo, the kingdom of God is within you. [Rom 14:17. The question of the Pharisees was doubtless a covert criticism. More than three years before this Jesus had begun to say that the kingdom of heaven was at hand; and they thought that after all this preparation it was high time that the kingdom should commence. They were looking for some manifestation of the sovereignty of God in the realm of the civil and the external, which would raise the Jewish nation to conspicuous supremacy, but they are told that the work of the kingdom is internal and spiritual (Joh 3:8, Joh 18:36, Rom 10:8, Col 1:27), and that its effects are not such as can be located in space. They were seeking honors and joys, and would find contempt and sorrow (Amo 5:18-20). Some have thought it strange than Jesus should say "within you" when addressing the Pharisees, but the word "you" is used generally and indefinitely.]  22 And he said unto his disciples [giving them instructions suggested by the question of the Pharisees], The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it.  23 And they shall say to you, Lo, there! Lo, here! go not away, nor follow after them:  24 for as the lightning, when it lighteneth out of the one part under the heaven, shineth unto the other part under heaven; so shall the Son of man be in his day. [Act 26:13, 2Th 2:8. If the Pharisees looked eagerly for a sensuous external Messianic kingdom, so also would the disciples be tempted in the days to come to cherish a somewhat similar yearning. Knowing that Jesus was to come again to rule in power and in great glory, they would, under the stress of persecution, hunger to see one of the days of his rule. This longing for the coming of the Christ is frequently expressed (Phi 4:5, Tit 2:13, Jam 5:7-9, Rev 22:20). In their restless eagerness the [531] unwary disciples would be tempted to follow the false Messiahs who excited widespread admiration and attention. Against all this Jesus warns them, telling them that when the kingdom of heaven does at last assume a visible shape in the manifestation of its King, that manifestation will be so glorious, universal and pronounced as to be absolutely unmistakable.]  25 But first must he suffer many things and be rejected of this generation. [Thus when he speaks of his glory Jesus is careful to mention the humiliation and suffering which precedes it, that the faith of his disciples may not be weakened by false expectations and misunderstandings. The day of glory was not for that generation, since it would reject him.]  26 And as it came to pass in the days of Noah [Gen 7:11-23],  27 They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all.  28 Likewise even as it came to pass in the days of Lot [Gen 19:15-28, Eze 16:46-56, Jud 1:7]; they ate, they drank, they bought, they sold, they planted, they builded;  29 but in the day that Lot went out from Sodom it rained fire and brimstone from heaven, and destroyed them all:  30 after the same manner shall it be in the day that the Son of man is revealed. [Our Lord here gives us two historical incidents of the false security of the ungodly, and in doing so he endorses them as real history. The antediluvians and the citizens of Sodom discharged the business of the day and laid their plans for to-morrow and had no thought of evil or anticipation of trouble down to the very moment that the bowls of wrath were poured upon them. Despite all warnings, they were taken by surprise when completely off their guard. The coming of Christ shall be a like surprise to the people of the last day (Mat 24:44, Luk 12:39, 1Th 5:2, 2Pe 3:10, Rev 3:3, Rev 16:15), and it shall be a day of like punishment -- 2Th 1:6-10.]  31 In that day, he that shall be on the housetop. [the flat roofs of Oriental houses [532] are used much the same as we use porches], and his goods in the house, let him not go down to take them away: and let him that is in the field likewise not return back.  32 Remember Lot's wife. [Gen 19:26, Luk 9:62.]  33 Whosoever shall seek to gain his life shall lose it: but whosoever shall lose his life shall preserve it. [See Rev 22:10-12). If in that hour we be found seeking to save our carnal treasures, it will be a sign that we have lost the spiritual from our lives and have no heavenly treasures.]  34 I say unto you, In that night there shall be two men on one bed; the one shall be taken, and the other shall be left.  35 There shall be two women grinding together [making meal or flour with the little stone hand-mills, as they still do in the East]; the one shall be taken, and the other shall be left. [Day and night exist simultaneously upon the earth, and the Lord's coming will be at noon to some and at midnight to others. His saints will be found mingled with the rest of the people and engaged in duties befitting the hour. But the Lord will receive them to himself as his own (Joh 14:3, 1Th 4:17), and they will be ready to be detached from their worldly ties that they may go to meet and welcome the bridegroom at his coming -- Mat 25:6, Mat 25:7.]  37 And they answering say unto him, Where, Lord? And he said unto them, Where the body is, thither will the eagles also be gathered together. [The disciples desired to know where this manifestation and division would take place, looking upon it as a local prediction. Jesus gave a proverbial answer, the meaning of which is that sin courts and draws to itself punishment and destruction just as a carcass draws winged [533] scavengers. Applying his words, we may say that as the corruption of the antediluvians drew upon them, the devastation of the flood, and as the crimes of the Sodomites called down upon them, the fires from heaven, and as the unbelief of the Jews of Christ's day caused the destruction of Jerusalem and the death of the nation, so the wickedness of the men of the last times will result in the ending of the world. The word translated eagles is generic, and included the vultures also (Pliny Nat. His. ix. 3). It is likely that the Revision Committee retained the word "eagles" instead of vultures because of the mistaken notion of Lightfoot and others that our Lord here makes a covert allusion to the eagles which were borne upon the Roman standards. A passage similar to the latter part of this section is found at Mat 24:17-41.]

[FFG 529-534]

Lapide: Luk 17:1-37

CHAPTER 17

Ver. 5.— And the Apostles said to the Lord, Increase our faith. The Apostles said this, when, from their little faith, they had been unable to cast out the devil from the lunatic. They then asked for greater faith, as appears from the above words compared with those of S. Mat 17:19, &c., for Christ made the same reply in each place, "If you had faith as a grain of mustard seed you would move mountains."

Ver. 6.— If ye had faith. "This indeed," says S. Chrysostom, "is small in quantity but great in power. He means that the least portion of faith can do great things." And Bede, "Perfect faith is a grain of mustard seed: in appearance it is small, in the heart it is fervent."

You would say unto this sycamine tree (a mulberry tree (moro) close at hand, to which Christ pointed). Be thou rooted up and be thou east into the sea, and it would have obeyed you.— For mulberry tree, Mat 17:20 has mountain. Christ therefore said both. It is called the mulberry tree allegorically, as if μώζος (foolish); that is by antithesis, because it is the wisest of trees; not putting forth its leaves till the frost is over, lest they should be cut off. The mulberry signifies the gospel of the cross of Christ, which to the Gentiles appears foolishness, but to the faithful is "the power of God and the wisdom of God," 1Co 1:24. Hence S. Augustine ( Lib. II , Quæst. Evan.: quæst. 39): "Let those servants speak through the grain of mustard seed, to this mulberry tree; that is, to the gospel of the cross of Christ through the blood-coloured apples hanging like wounds on that tree which is to give food to the nations. Let them say that it is rooted up by the unbelief of the Jews, and transferred to the sea of the Gentiles and planted there, for by this home service they will minister to the hungering and thirsting Lord." So too Bede. "The mulberry tree," he says, "by the blood colour of the fruit and shoots, is the gospel of the cross of Christ, which, through the faith of the Apostles, when it was held as it were in the stem of its kind, was rooted up from the Jews, and planted in the sea of the Gentiles." The Gloss adds, "The leaves of the mulberry, offered to the serpent, bring death upon him, as the word of the cross destroys all hurtful and venomous things of the soul." On the other hand, SS. Ambrose and Chrysostom and the Gloss understand by the mulberry tree, the devil, whom the faith of Christ casts out and sends into hell. "The fruit of the mulberry, tree," says S. Ambrose, "is firstly white, when in flower, when fully blown red, and when ripe it becomes black. The devil also, from the white flower of his angelic nature and power, when cast out by his reddening wickedness, grew horrible from the foul odour of sin. Behold Christ saying to the mulberry tree, 'Be thou rooted up and cast into the sea;' when He cast the Legion out of the man, He permitted them to enter into the swine which, being driven by the spirit of the devils, cast themselves into the sea."

Hear also S. Chrysostom in the Catena : "As the mulberry feeds worms (silkworms) which spin silk from its leaves, so does the devil, from thoughts springing from those leaves, nourish in us an undying worm; but faith has power to root this tree out of our souls, and to plunge it into hell."

Lastly, the Arabic for the mulberry has "sycamine," or "sycamore," of which, chap. xix. 4. Christ, moreover, exalts the power of faith, that He might implant in the Apostles an additional desire of increasing its keenness, and of praying for its gift to them; for He who gave to men the mind and desire of praying, wished also to increase the faith of those who prayed. Hence He subsequently increased their faith, especially when He sent the Holy Spirit upon them at Pentecost. Hence too, by the strength of their excelling faith, they wrought so great wonders and miracles, converting the whole world; and, lest they should grow proud of such deeds, and become vainglorious, Christ, by the following Parable, teaches them to be humble-minded, and to say, "we are unprofitable servants."

Ver. 7.— But who is there of you, having a servant ploughing or keeping sheep. Christ represses the vainglory of the Apostles, lest, when by their exalted faith they had performed wonderful and stupendous acts, they might glory in them and not ascribe to God, whose it is, the honour. "He," says Euthymius," who attains the result, plucks up the effect of boasting. The servant was not a slave as the heretics say, but one who was hired, and who, in addition to the service agreed upon or ordered by his master, might perform another for him to which he was not bound." Here observe that the heretics abuse this passage to the opposing of good works, but wrongly. For this servant, as clearly appears, truly deserved the daily payment due to him by agreement, but did not deserve that his master should render him thanks; for masters are not accustomed to bestow thanks upon those whom they pay for their labour. Thanks are only given to assistance rendered gratuitously and without payment. We who are the servants of God, through the works ordered by Him, if we offer them, merit eternal life, as the hired servant who has laboured throughout the day deserves his daily payment. Mar 9:41; Mat 10:41; Rev 11:18. For although our works, as far as they are ours, are of little or no value, yet so far as they flow from the grace of Christ, and are therefore the works of Christ, our head, they are of great worth and desert, and do merit, as such, eternal glory; for grace is the seed of glory; especially as God, of His immeasurable goodness, has been pleased to promise to them, as done by the grace of Christ, eternal glory.

Vers. 8, 9.— And will not rather say unto him. That is, I suppose, because he does not owe thanks to his servants. "For it is incumbent upon such an one to do his master's will," says Theophylact. "So there is laid upon us," as Bede says, "the necessity of doing all things that God has commanded, and by fresh diligence, of always increasing our former services." The meaning is, as S. Ambrose says, "As we not only do not say to our servant, Take thy repose (recumbe), but require of him a further service, and give him no thanks, so neither does the Lord permit in us one only work, for all while living ought to work always. Acknowledge we ourselves therefore to be servants, lending very many acts of obedience on interest. Nor should we exalt ourselves, because we are called the sons of God. Grace is to be acknowledged, but nature is not to be passed over (ignoranda), nor should we boast ourselves, if we have served well in that which we ought to do. The sun obeys, the moon submits, the angels serve."

Ver. 10.— Even so ye also. "Woe unto us if we do it not," says S. Bernard in his fourth sermon on Psalm xv. So the Apostle, 1Co 9:16, "Woe is unto me if I preach not the gospel," because God has commanded me to do so.

The heretics object, "Christ here calls His faithful, useless servants, therefore by their merits they deserve nothing, nay, they do nothing good, because they contribute nothing useful " I.answer, Their first premiss is false, for Christ does not call His own servants unprofitable, nay, in Mat 25:23, He says, "Well done, good and faithful servant," &c. But He warns each one of the faithful to call himself unprofitable, to the avoidance of vainglory, and to the greater increase of humility and equally so of their merit, as say SS. Ambrose, Chrysostom, Theophylact, Bede, and others, passim ; and that, in a sense not false and pretended but true and sincere. Because the faithful servant, in merely fulfilling the precepts of God, does nothing peculiar or remarkable, but only that which by the law of God he ought to do, and to which he was bound under the penalty of sin. He therefore both is, and is called, unprofitable, because he has fulfilled the commandments alone, but has omitted the counsels and works of supererogation, as Christ Himself explains: "All things that are commanded," and "what we ought to do we have done." He therefore gains only the ordinary reward of such observance of His commands; but to that exceptional glory, and crown, and aureole of the observance of the Evangelical counsels he does not attain; as says S. Paul, whose words I will shortly cite. Again, says S. Chrysostom, "When we say, with humility, we are unprofitable servants," Christ says, "Well done, good and faithful servant."

S. Bernard again, in his treatise de Præcept et Dispens., thus explains the matter, "We are unprofitable servants, we have done what we ought;" i.e. If you are content with the mere precept and traditions of the law, and do not give yourselves up to the counsels and persuasions of perfection, you are free indeed from debt, but you are not praiseworthy for merit; you have escaped punishment, you have not gained the crown.

It is this which S. Paul, when preaching the Gospel freely, and when he might have required food from the faithful, 1Co 9:15, calls his glory.

Secondly, Even S. Paul himself, the other Apostles, and the Religious, in observing not only the precepts but also the counsels of Christ, can truly say, "We are unprofitable servants: we have done what we ought to do." Firstly, because we owe to God our souls, our bodies, our lives, and all that we have, which, whatever good we do, we can never pay back. This debt is infinite and manifold, but it is especially fourfold. First, there is the debt of creation, for as we were created out of nothing by God, the whole that we are we owe to God our Creator. Thus Plato in his Phædo, "Man is one of the possessions of God." "Behold," says S. Bernard on "Our Fourfold Debt," "He is at the door who made the heavens and the earth. He is thy Creator and thou art His creature: thou art the end of His work." The second is the debt of emption and redemption, for Christ redeemed us from death and hell at the price of His own blood. We are therefore slaves of purchase, nay, "the purchased servants of Christ," 1Co 6:20.  S. Bernard, in the sermon already cited: "Firstly, we owe all our lives to Christ Jesus, for He laid down His life for us, and endured bitter torments, that we might not have to undergo eternal ones." He sums up thus: "When I give to Him all that I am, all that I can do, is not this as a star to the sun, a drop to the river, a stone to the mountain, a grain to the heap?" So in his tract, De Deo dilig.: "If I owe my whole self for my first creation, what shall I add for my second, and that brought about as it was? For a second creation is not effected as easily as a first. He who made me once and only by a word, in creating me a second time spoke many words and did wonderful things and endured hard things, and not only hard but even undeserved things. In the first creation He gave me to myself, in the second He gave Himself to me, and when He gave Himself to me He restored me to myself. Given, then, and restored, I owe myself for myself, and I have a double debt. What reward shall I give to God for Himself, for if I were to weigh myself a thousand times, what am I to God?"

The third debt is, that renouncing Satan in our baptism we have given ourselves wholly over to the obedience of Christ; He in regenerating us in Himself has made us new men, and divine, who are the Temple of God and of the Holy Ghost.

The fourth is that He is our beginning and final end, and He to whom we ought to direct all our actions. For He has promised us the happiness of heaven, and everlasting glory, which is nothing else than the vision and fruition of God. See Jerome ( Platus, Book I., On the Grace or a Religious State, chapters iii. iv.), where he recounts seven titles of our service, on account of which we are not of our own right, but are God's and Christ's.

To these add that we are unprofitable servants in respect of God; for, to God who is immense, most rich, and most blessed, we can add no good thing. Hence S. Augustine on Psalm xxxix. "He possesses thee that thou mayest possess Him. Thou wilt be His land, Thou wilt be His house. He possesses thee, He is possessed by thee, that He may profit thee. Canst thou profit Him in any way? For I said to the Lord, 'Thou art my God, therefore shall I want no good thing.'"

Again, we are unprofitable, because we sin in many things, and many of our words are infected by negligence or vainglory or some other fault. In addition to this, our actions, if looked upon with strictness, as they proceed from men, are without value to the meriting of the grace and glory of God: according to the Apostle, Rom 8:18. So S. Augustine, whose words I will shortly produce. Lastly, all our actions derive the dignity of worth and merit from the grace and promise of God, and are useful to ourselves, not to Him. Hence the Arabic reads, "We are indeed useless servants, for we have done that which was our interest to do." So Euthymius, S. Cyril in the Catena, and others.

And thus did those monks of the Alps to whom S. Bernard wrote his 152d Epistle; "You account yourselves unprofitable, and you have been found to be humble. To act rightly, and yet to think themselves without value, is found in few, and therefore many admire it. This I say, this assuredly makes you, from illustrious, even more illustrious; from holy, more holy; and wherever this report is published it fills all things with the odour of sweetness;" for, as the same author says in his 42d Sermon on Canticles, "Humility, like the ointment of spikenard, scatters its sweet scent, growing warm in love, flourishing in devotion, smelling pleasantly to the senses of others."

S. Augustine indeed, for useless servants (inutiles) reads super-vacui, men at leisure, who after their labour look for repose; that eternal reward and glory which far surpass and exceed all their toil. "Nothing remains for us to do: we have finished our trial, there awaits us a crown of righteousness. We may say all things of that ineffable perfruition, and the more all things can be said the less can anything be said worthily; for it is the light of the illuminator, the repose of the toiler, the country of the returned wanderer, the food of the needy, the crown of the conqueror, whatever the temporal goods of unbelievers the holiness of the sons of God will find others more true, and such as will remain in the Creator to all eternity." Hence the conclusion of Theophylact, "If when we have done all things, we ought not even then to have any lofty thoughts; how deeply do we sin when we do not perform the greatest part of the commandments of God, and yet are praised not the less."

Ver. 11.— And it came to pass as He was going up to Jerusalem from the borders of Cæsarea Philippi or Paneas, as is clear from S. Mat 17:22, to Jerusalem; to the feast of tabernacles, as appears from S. Joh 7:2. He went through the midst of Samaria and Galilee; for this was the direct road for one journeying from Cæsarea to Jerusalem. Mention is made of Samaria to suggest a reason why, among the ten lepers that were healed by Christ, one was a Samaritan; namely, that as Christ was going through Samaria, although He had been inhospitably received by the Samaritans, nay, shut out from one of their towns, ix. 53, He yet wished to do good to a Samaritan, that He might return kindness for ill-treatment. See the chronological order of events which I have prefixed to this commentary.

Ver. 12.— And as He entered into a certain village. Lepers, as being unclean, were not able to enter cities, towns and villages, lest they should communicate their leprosy to the inhabitants, as well as their legal defilement, which under the old law was communicated by contact with a leprous and unclean person; as in Num 5:2. Hence they met Christ before the village.

There were ten lepers, says Euthymius, whom their disease had united together; for otherwise the Jews hold no communication with the Samaritans, Joh 4:9. These ten leper's seem to have agreed, as soon as they met Jesus, to demand to be healed with one voice. They made an attack upon the clemency of Jesus.

They stood afar off, as being unclean and out of communion with the clean, being banished lest they should affect them by their breath. In figure leprosy is concupiscence, heresy, and every kind of sin, as is shown in Lev 13:14 xiv. and Mat 8:2.

Ver. 13.— And they lifted up their voices. They cried out aloud, because they stood afar off. The voice was one and proceeded from all, "Jesus, Master," have mercy on us, and free us from this heavy and incurable disease. Master here does not so much mean teacher as Lord, one who directs his servants and tells them his wishes. The Greek is ε̉πίστατα, that is Præfect—Præses; one whose right it is to rule and command: for they do not ask Christ to teach them, and give them precepts of virtue, but to command the leprosy and cause it to depart from them. So the Hebrew, Rabbi, means not only master but also Lord, and Mighty, and One of the first rank. Moreover, S. Luke everywhere calls Christ ε̉πίστατα, as is seen Luk 5:5, Luk 8:24, Luk 8:45,Luk 9:33, Luk 9:49;  S. Matt. also, Mat 8:25, Mat 17:4, and elsewhere, has κύζιε, that is Lord. So the Gauls, Germans, and Belgians call their masters Lords, Domini, mon maistre, mein meister.

And when He saw them He said unto them. Theophylact says, "They stood afar off indeed in position, but they were near in speech, for 'The Lord is nigh unto all that call upon Him,'" Psa 145:18.

Ver. 14.— He said unto them, Go and shew yourselves unto the priests. That is, if you go to them and obey Me, you shall assuredly be healed of your leprosy by My power and providence.

And it came to pass, as they went. Christ commanded them to go to the priests, not that they might be healed by them, for this was impossible, but firstly, for the honour and deference due to the priest-hood; secondly, because the law commanded lepers, if they were healed, to show themselves to the priests, that by their means they might be brought back to the city and temple, and to the society of men. The priests, moreover, had their own signs by which they might know whether a man were a leper or not, as I have shown before. Thirdly, to prove the faith and obedience of the lepers, for they knew themselves to be lepers, and that they could not be healed by the priests, but only that their leprosy could be declared. Yet they went to them at the command of Christ, believing that they would thus be healed by Him before they came to the priests. For if they had not so believed they would assuredly not have gone to them. Fourthly, that Christ might make the priests witnesses of the miraculous healing done by Him, and that from this they might know that He was the Christ.

Allegorically. Christ wished to signify that mystical lepers, that is sinners in the New Law, ought to come to the priests that they may be healed by penance, and absolved from the leprosy of sin. "It is not," says S. Chrysostom, "the duty of the priest, under the New Law, to prove the leprosy, as it was under the Old, but to cleanse and expiate it when proved." Lib. iii . de Sacerdotio.

And as they went, they were cleansed. "In certain faith and blind obedience, not judging of the command," says Euthymius. It is probable that immediately on their going they were healed, that they might know it to have been done by Jesus. Hence the Samaritan, perceiving what had happened, and that he was cured, returned to Jesus and gave thanks. Thus is God wont to reward prompt faith and obedience.

They were cleansed. From their leprosy, which among the Jews was the greatest of uncleannesses, both natural and legal; especially because it was contagious, and made those who came near, leprous and unclean.

Ver. 15 . — And one of them, when he saw that he was healed. He left the road and went back to Jesus, the Author of his healing, magnifying God with a loud voice, who, through Jesus, had healed him.

Ver. 16 . — And fell down on his face at His feet. That by profound humiliation he might show his great reverence to Him, as in the Greek and Syriac. And he was a Samaritan : a Samaritan, and therefore an alien from and abhorrent to the Jews, a schismatic moreover, so that it was wonderful that he alone gave thanks so earnestly to Jesus, who was a Jew, when the other lepers, who were Jews by nation and religion, passed Him by and gave no thanks for so great a benefit.

Ver. 17.— And Jesus answering said, Why do not the nine, equally with this Samaritan, return and acknowledge their cure, and give Me thanks? In truth the nine were rejoiced at their cure, and went to the priests, that they might be declared to be clean, and restored to the society of men, thinking wholly of themselves, and caring very little for the glory of Jesus.

Ver. 18.— There are not found that returned. By confessing and declaring themselves cured by God through Christ of their leprosy, which was a great glory to God.

Save this stranger. That is, except this Samaritan, who was a stranger to the nation and religion of the Jews. For the Samaritans were Babylonians, Assyrians and Medians, and were transferred by Shalmanezer to Samaria. 2Ki 17:24. The Syriac says, "Why were they separated, so that none gave glory to God except this one?" He represents the Gentiles, who were to believe in Christ, and give Him thanks, when the unbelieving Jews would hold Him in contempt. We thus see that strangers are often more grateful than natives, because strangers wonder at strange benefactors more, and pay them greater respect than natives, who, as familiar with their benefactors, think that benefits are their due from the right of country. Moreover, they were ashamed to humble themselves before their own countrymen, and to acknowledge the misery from which they had been delivered. Rightly therefore does Christ blame them; and He might with justice have deprived them of the benefit of the cure, and allowed them to fall back again into their leprosy. But He would not do this, because His mercy was so great that it extended even to the ungrateful. S. Bernard sharply rebukes the Wickedness of ingratitude, Serm. li. on Canticles. He says, "It is the enemy of our souls, the inanition of our merits, the dispenser of our virtues, the ruin of our benefactions. Ingratitude is a burning wind, drying up the Fountain of Holiness, the dew of mercy, the streams of grace."

Ver. 19.— And He said unto him, Arise, go thy way: thy faith. Faith, by which you have believed that I am able to save you, nay that I will do so, if you obey Me, and go to the priests. For this faith has worked with your healing, even though I be the primary author. Hence very likely the prompting of God elicited from this leper some act of contrition by which he was justified; and that he then left the schism of the Samaritans, and joined the true religion of the Jews. In the end he became a disciple of Jesus, and received His baptism, and became a Christian and preached the power and miracle of Christ and converted many to Him.

Ver. 20.— And when He was demanded of the Pharisees. The Kingdom of Israel, which had now indeed fallen, but which was to be raised up again by the Messiah.

The kingdom of God cometh not with observation. "Cometh," that is, will come. It is a Hebraism, in which the present is put for the future. Observe that Christ said, "Repent, for the kingdom of God is at hand." This Pharisee, therefore, either from a desire of knowledge, or to mock Jesus, said, "Thou Jesus preachest Thy kingdom in heaven, but when will it come? When shall we see Thee reigning in it? When shall we see Israel, who is now subjugated by the Romans, breathe again through Thy means and recover her liberty and live happily under Thee as her kin?" "They asked Him when He would reign," says Euthymius, "as to deride Him, who appeared as one of low estate." But Christ answered mildly and briefly at first as in this verse, but afterwards at more length (verse 22 to the end of the chapter). He spoke of the glory of His kingdom in the heavens, to which that of grace should first be subordinated on earth, for we proceed to glory through grace. He said therefore,

The kingdom of God. The kingdom of God and the Messiah cometh not with previous preparation, nor with the outward pomp of soldiers, horses, and chariots, as you can see, from itself. You know a king to be at hand when you see his attendants preceding him. With such as these you thought that the kingdom of the Messiah would come, and you look for it as now nigh at hand.

Ver.21.— Neither shall they say. They shall not say, In Jerusalem is the royal throne of Christ, He reigns there in magnificence like another Solomon; because Christ does not reign on a bodily throne, but in a spiritual soul, which by His grace He rules and directs into all good, and so guides it to the kingdom of heaven. For the kingdom of God is not meat and drink but righteousness, and peace, and joy in the Holy Ghost, Rom 14:17. I would understand all these sayings of the same thing: that is, of the first Advent of Christ in which He reigns in the souls of the faithful as a king through His grace; for thus do His sayings, as a whole, best agree together and cohere. Some, however, understand the kingdom of glory, because He will adorn even the bodies of the just with His own brightness, and other gifts, as all may see.

Secondly, This kingdom of God is within us: that is, it is in our own power if we embrace the faith and grace of Christ, and work with Him, for, as Titus says, "It is of our own will and power to receive the kingdom of God."

Thirdly, The kingdom of God is within us, because Christ, as our God and king, lives among us preaching and endowing this kingdom. Thus speaks Theophylact: "The kingdom of God on the whole is to live after the manner of the angels, when nothing of this world occupies our souls. We need no long time and no distant journey, for faith is near us, and after faith the divine life." The same also said the Apostle, "The word is nigh thee, in thy mouth and in thy heart, that is, the word of faith," Rom. x. 8. For to believe, and to walk worthily of our belief and of our calling, is within us. The Pharisees therefore derided the Lord, but He turned them into ridicule, showing that they were ignorant of that which was within them and which is very easy to any one who wishes for it. "For now when I am in the midst of you, you are able to possess the kingdom of God if you believe in Me and will live according to My commandments."

Ver. 22.— And He said unto His disciples, The days will come. That is, the time will come and is now at hand, when for My faith and the preaching of the gospel you will suffer many adversities, persecutions, and distresses; the errors and heresies, moreover, of the innovators; and be oppressed by straits of body and mind, and know not what consolation or counsel to take. Hence you shall seek to see Me, and to consult Me, if only once, but in vain: for after I shall have ascended into heaven, I shall no more appear on earth. Thus the things you now hear from Me you ought to teach, and to console, and to direct, until, at my second coming to judgment, I return to you, that is, to your successors. Thus He spoke to warn them that they could only come to the kingdom of glory through tribulations, that they might neither fail in heart nor fall from the faith. So Theophylact, Euthymius, Titus, Bede, and others.

Ver. 23 . — And they shall say to you. False prophets shall come feigning themselves to be Christ or sent from Christ. Go not out, neither follow those deceivers or their rumours. The Arabic has, "See them not, nor hasten to them."

Ver. 24 . — For as the lightning. The Syriac has, "As the lightning shines from heaven and lightens all things under heaven." As the lightning most suddenly, swiftly, and openly descends from heaven and shines out, so shall I suddenly and unexpectedly return to judgment. There will be no need of watching for Me, or sign, or mark, for I shall appear conspicuous and glorious to all in the whole earth. This and the following we have read in Mat 24:27 and following, where I have explained it.

Ver. 25.— But first must He suffer many things. The Arabic has, "Before this He shall endure much suffering, and be rejected by this generation."—"That is," says Euthymius, "by this nation of a few Jews. He said this firstly, lest the Apostles, seeing Him suffering and being put to death on the cross, should be offended, and doubt whether He were the Christ." Secondly, as Bede says, "that when they saw Him dying, who, they thought should be glorified, the pain of His sufferings might be lightened to them by the hope of the promised glory." Thirdly, that He might arm them against future sufferings by this prophecy. "As if He had said," says Theophylact, "Wonder not if troubles come upon you, so great as to make you wish for the days when I was with you. For even I myself, who will come as the lightning, must first suffer many things, and be rejected, and so come into that glory. Let this be your example, for to you also shall come glory from perils."

Ver. 30 . — Even thus shall it be in the day when the Son of man is revealed. "Well does Christ say," says Bede, "that He shall be revealed as one who, not being seen, sees all things, and then appearing, shall judge all things."

Ver. 32 . — Remember Lot's wife. She perished because she looked back. "Lest," says S. Ambrose, "as she looked back on the burning Sodom, against the command of the angel, and was changed into a pillar of salt, so you also, against these commandments of mine, may return to the life of the world, and perish with that which is perishing and burning." S. Augustine ( Lib ii . Quæst. Evang. quæst. 43): "What is the meaning of Lot's wife? She represents those who look back in tribulation and separate themselves from the hope of the Divine Promise, and who are therefore changed into a pillar of salt, that by admonishing men not to do the same, they may, as it were, season their hearts, and not become fools."

Ver. 34 . — In that night there shall be two men in one bed. By the word night it may be thought that the universal judgment of Christ will take place at night, for the greater terror of men. But I reply, That which in verse 31 is called day, is here called night. First, Because the day of judgment will be to very many, and certainly to all who have fallen away, fatal and most calamitous. For night and darkness are symbols of calamity. Secondly, As night closes the day and the time of labour, so will that day also close the time of labouring and meriting, according to the words, "The night cometh when no man can work." John ix. 4. Rightly then is the day of judgment called night.

Tafsiran/Catatan -- Lainnya

Evidence: Luk 17:4

" Forgiveness is not just an occasional act: it is a permanent attitude." Martin Luther King, Jr.

Evidence: Luk 17:26

Jesus referred to Noah as an actual historical person, and the Flood as a bona fide historical event. See Mat 24:38-39 for details on the Flood.

Evidence: Luk 17:29

The conscience of a man, when he is really quickened and awakened by the Holy Spirit, speaks the truth. It rings the great alarm bell. And if he turns over in his bed, that great alarm bell rings out again and again, " The wrath to come! The wrath to come! The wrath to come." CHARLES SPURGEON

Evidence: Luk 17:32

Some dismiss the Book of Genesis as just an allegory, but Jesus believed the Genesis account of Lot’s wife.

Pendahuluan / Garis Besar

Robertson: Luke (Pendahuluan Kitab)

THE GOSPEL OF LUKE

By Way of Introduction

There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer’s volume on Luke’s Gospel in the International and Critical Commentary , in the Introduction to Ragg’s volume on Luke’s Gospel in the Westminster Commentaries , in the Introduction to Easton’s Gospel According to St. Luke , Hayes’ Synoptic Gospels and the Book of Acts , Ramsay’s Luke the Physician , Harnack’s Date of the Acts and the Synoptic Gospels , Foakes-Jackson and Kirsopp Lake’s Beginnings of Christianity , Carpenter’s Christianity According to St. Luke , Cadbury’s The Making of Luke-Acts , McLachlan’s St. Luke: The Man and His Work , Robertson’s Luke the Historian in the Light of Research , to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.

The Same Author for Gospel and Acts

The author of Acts refers to the Gospel specifically as " the first treatise," ton prōton logon , (Act_1:1) and both are addressed to Theophilus (Luk_1:3; Act_1:1). He speaks of himself in both books as " me" ( kamoi , Luk_1:3) and I made ( epoiēsamēn , Act_1:1). He refers to himself with others as " we" and " us" as in Act_16:10, the " we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author’s statement. It is quite possible that the formal Introduction to the Gospel (Luk_1:1-4) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: " In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: " They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author’s original plan and purpose."

The Author of Acts a Companion of Paul

The proof of this position belongs to the treatment of Acts, but a word is needed here. The use of " we" and " us" in Act_16:10 and from Act_20:6 to the end of chapter Acts 28 shows it beyond controversy if the same man wrote the " we" sections and the rest of the Acts. This proof Harnack has produced with painstaking detail in his Date of the Acts and the Synoptic Gospels and in his volume The Acts of the Apostles and in his Luke the Physician .

This Companion of Paul A Physician

The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his Medical Language of St. Luke proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his Horae Synopticae have picked out the most pertinent items which will stand. Cadbury in his Style and Literary Method of Luke denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke " the beloved physician" ( ho iatros ho agapētos , Col_4:14), " my beloved physician." Together they worked in the Island of Malta (Act_28:8-10) where many were healed and Luke shared with Paul in the appreciation of the natives who " came and were healed ( etherapeuonto ) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing ( iasato ), while Luke practised his medical art also. Other notes of the physician’s interest will be indicated in the discussion of details like his omitting Mark’s apparent discredit of physicians (Mar_5:26) by a milder and more general statement of a chronic case (Luk_8:43).

This Companion and Author Luke

All the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: " There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."

A Sketch of Luke

His name is not a common one, and is probably a shortened form of Lukios and Lukanos . Some of the manuscripts of the Gospel actually have as the title Kata Lukanon . Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. So this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a " we" passage after Act_11:27 which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul’s converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

The Date of the Gospel

There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in Act_1:1. Unfortunately the precise date of both termini is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the Antiquities of Josephus and so is after a.d. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luk_21:20.), which is interpreted as a prophecy post eventum instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul’s later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about a.d. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in Luk_1:1-4. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between a.d. 59 and 62. The other testimony concerns the date of Mark’s Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark’s Gospel. All the facts that are known admit, even argue for a date by a.d. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before a.d. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as a.d. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his Horae Synopticae , by Sanday and others in Oxford Studies in the Synoptic Problem , by Streeter in his The Four Gospels , by Hayes in his The Synoptic Gospels and the Book of Acts , by Harnack in his Date of the Acts and the Synoptic Gospels , by Stanton in his The Gospels as Historical Documents , and by many others. My own views are given at length in my Studies in Mark’s Gospel and in Luke the Historian in the Light of Research .

The Sources of the Gospel

In his Preface or Prologue (Luk_1:1-4) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark’s Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke’s Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of " many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from " eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, Was Christ Born at Bethlehem? shows the likelihood of Luke’s contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

The Character of the Book

Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian’s method of research, with a physician’s care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John’s Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke’s Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark’s is the Gospel for the Romans and Matthew’s for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul’s Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows ( Intr. to Lit. of the N.T. , p. 281). The Prologue is in literary Koiné and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite Luk_2:1-7 as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . The main feature of this proof appears also in my Luke the Historian in the Light of Research . So many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

JFB: Luke (Pendahuluan Kitab)

THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a "physician"; and by comparing that verse with Col 4:10-11 --in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by Act 21:27-29, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at Act 16:10) from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom (2Ti 4:11). EUSEBIUS makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; GREGORY NAZIANZEN alone affirming that he died a martyr.

The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Act 1:1). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.

That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as DAVIDSON remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--see Luk 1:26; Luk 4:31; Luk 8:26; Luk 21:37; Luk 22:1; Luk 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.

We have already adverted to the classical style of Greek which this Evangelist writes--just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In DA COSTA'S'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to DA COSTA, we notice here only two examples: In 1Co 11:23, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood" (1Co 11:25; Luk 22:20). Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body" (Mat 26:26; Mar 14:22); whereas Paul says, "Take, eat, this is My body, which is broken for you" (1Co 11:24), and Luke, "This is My body, which is given for you" (Luk 22:19). And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve" (1Co 15:4-5) --coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon" (Luk 24:34).

Other points connected with this Gospel will be adverted to in the Commentary.

JFB: Luke (Garis Besar)

• ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25)
• ANNUNCIATION OF CHRIST. (Luk 1:26-38)
• VISIT OF MARY TO ELISABETH. (Luke 1:39-56)
• BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
• BIRTH OF CHRIST. (Luk 2:1-7)
• ANGELIC ANNUNCIATION TO THE SHEPHERDS--THEIR VISIT TO THE NEWBORN BABE. (Luk 2:8-20)
• PURIFICATION OF THE VIRGIN--PRESENTATION OF THE BABE IN THE TEMPLE-SCENE THERE WITH SIMEON AND ANNA. (Luke 2:22-40)
• FIRST CONSCIOUS VISIT TO JERUSALEM. (Luk 2:41-52)
• PREACHING, BAPTISM, AND IMPRISONMENT OF JOHN. (Luke 3:1-20) Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Luk 3:23) is determined by it [BENGEL]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Luk 1:3). Here, evidently, commences his proper narrative. Also see on Mat 3:1.
• BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (Luk 3:21-22)
• GENEALOGY OF JESUS. (Luke 3:23-38)
• JESUS ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE--REJECTION AT NAZARETH. (Luke 4:14-32)
• DEMONIAC HEALED. (Luk 4:33-37)
• PETER'S MOTHER-IN-LAW AND MANY OTHERS, HEALED. (Luk 4:38-41)
• JESUS SOUGHT OUT AT MORNING PRAYER, AND ENTREATED TO STAY, DECLINES FROM THE URGENCY OF HIS WORK. (Luk 4:42-44)
• MIRACULOUS DRAUGHT OF FISHES--CALL OF PETER, JAMES, AND JOHN. (Luk 5:1-11)
• LEPER HEALED. (Luk 5:12-16)
• PARALYTIC HEALED. (Luk 5:17-26)
• LEVI'S CALL AND FEAST. (Luk 5:27-32)
• PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5)
• WITHERED HAND HEALED. (Luk 6:6-11)
• THE TWELVE APOSTLES CHOSEN--GATHERING MULTITUDES--GLORIOUS HEALING. (Luke 6:12-49)
• CENTURION'S SERVANT HEALED. (Luk 7:1-10)
• WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only). (Luk 7:11-17)
• THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE. (Luke 7:18-35)
• CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50)
• A GALILEAN CIRCUIT, WITH THE TWELVE AND CERTAIN MINISTERING WOMEN. (In Luke only). (Luk 8:1-3)
• PARABLE OF THE SOWER. (Luk 8:4-18)
• JESUS CROSSING THE LAKE, STILLS THE STORM. (Luk 8:22-25)
• JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56)
• MISSION OF THE TWELVE APOSTLES. (Luk 9:1-6)
• HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM. (Luk 9:7-9)
• PETER'S CONFESSION OF CHRIST--OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT. (Luk 9:18-27)
• JESUS TRANSFIGURED. (Luk 9:28-36)
• DEMONIAC AND LUNATIC BOY HEALED--CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. (Luk 9:37-45)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST--JOHN REBUKED FOR EXCLUSIVENESS. (Luk 9:46-48) (See on Mat 18:1-5).
• THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE--THE SAMARITANS REFUSE TO RECEIVE HIM. (Luk 9:51-56)
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. (Luk 9:57-62)
• MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN. (Luke 10:1-24)
• QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Luk 10:25-37)
• MARTHA AND MARY. (Luk 10:38-42)
• THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13)
• BLIND AND DUMB DEMONIAC HEALED--CHARGE OF BEING IN LEAGUE WITH HELL, AND REPLY--DEMAND OF A SIGN, AND REPLY. (Luke 11:14-36)
• DENUNCIATION OF THE PHARISEES. (Luke 11:37-54)
• WARNING AGAINST HYPOCRISY. (Luk 12:1-12)
• COVETOUSNESS--WATCHFULNESS--SUPERIORITY TO EARTHLY TIES. (Luke 12:13-53)
• NOT DISCERNING THE SIGNS OF THE TIME. (Luk 12:54-59)
• THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9)
• WOMAN OF EIGHTEEN YEAR'S INFIRMITY HEALED ON THE SABBATH. (Luk 13:10-17)
• MISCELLANEOUS TEACHINGS. (Luk 13:18-30)
• MESSAGE TO HEROD. (Luk 13:31-35)
• HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24)
• ADDRESS TO GREAT MULTITUDES TRAVELLING WITH HIM. (Luk 14:25-35)
• PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS. (Luke 15:1-32)
• I. THE LOST SHEEP. (Luk 15:3-7) Occurring again (Mat 18:12-14); but there to show how precious one of His sheep is to the Good Shepherd; here, to show that the shepherd, though the sheep stray never so widely, will seek it out, and when he hath found, will rejoice over it.
• II. THE LOST COIN. (Luk 15:8-10)
• III. THE PRODIGAL SON. (Luke 15:11-32)
• PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. (Luke 16:1-31)
• OFFENSES--FAITH--HUMILITY. (Luk 17:1-10) (See Mat 18:6-7).
• TEN LEPERS CLEANSED. (Luk 17:11-19)
• COMING OF THE KINGDOM OF GOD AND OF THE SON OF MAN. (Luke 17:20-37)
• PARABLE OF THE IMPORTUNATE WIDOW. (Luk 18:1-8)
• PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luk 18:9-14)
• LITTLE CHILDREN BROUGHT TO CHRIST. (Luk 18:15-17)
• THE RICH YOUNG RULER AND DISCOURSE THEREON. (Luk 18:18-30)
• FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (Luk 18:31-34)
• BLIND MAN HEALED. (Luk 18:35-43)
• ZACCHEUS THE PUBLICAN. (Luk 19:1-10)
• PARABLE OF THE POUNDS. (Luke 19:11-27)
• SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Luk 19:45-48) As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last.
• THE AUTHORITY OF JESUS QUESTIONED, AND HIS REPLY--PARABLE OF THE WICKED HUSBANDMEN. (Luke 20:1-19)
• ENTANGLING QUESTIONS ABOUT TRIBUTE AND THE RESURRECTION--THE REPLIES. (Luke 20:20-40)
• CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID AND MESSIAH, AND DENOUNCES THE SCRIBES. (Luk 20:41-47)
• THE WIDOW'S TWO MITES. (Luk 21:1-4)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM AND WARNINGS TO PREPARE FOR HIS SECOND COMING, SUGGESTED BY IT--HIS DAYS AND NIGHTS DURING HIS LAST WEEK. (Luke 21:5-38) (See on Mat 24:1-3.)
• CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--COMPACT WITH JUDAS. (Luk 22:1-6) (See on Mat 26:1-5.)
• LAST PASSOVER--INSTITUTION OF THE SUPPER--DISCOURSE AT THE TABLE. (Luke 22:7-38)
• AGONY IN THE GARDEN. (Luk 22:39-46)
• JESUS BEFORE CAIAPHAS--FALL OF PETER. (Luk 22:55-62)
• JESUS BEFORE HEROD. (Luk 23:6-12)
• JESUS AGAIN BEFORE PILATE--DELIVERED UP--LED AWAY TO BE CRUCIFIED. (Luke 23:13-38)
• THE TWO THIEVES. (Luk 23:39-43)
• ANGELIC ANNOUNCEMENT TO THE WOMEN THAT CHRIST IS RISEN--PETER'S VISIT TO THE EMPTY SEPULCHRE. (Luk 24:1-12)
• CHRIST APPEARS TO THE TWO GOING TO EMMAUS. (Luke 24:13-35)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES--HIS ASCENSION. (Luke 24:36-53)

TSK: Luke (Pendahuluan Kitab)

Luke, to whom this Gospel has been uniformly attributed from the earliest ages of the Christian church, is generally allowed to have been " the beloved physician" mentioned by Paul (Col 4:14); and as he was the companion of that apostle, in all his labours and sufferings, for many years (Act 16:12; Act 20:1-6; Act 27:1, Act 27:2; Act 28:13-16. 2Ti 4:11. Phm 1:24), and wrote " the Acts of the Apostles," which conclude with a brief account of Paul’s imprisonment at Rome, we may be assured that he had the Apostle’s sanction to what he did; and probably this Gospel was written some time before that event, about ad 63 or 64, as is generally supposed. He would appear, from Col 4:10, Col 4:11, and his intimate acquaintance with the Greek language, as well as from his Greek name Λουκας [Strong’s 3065], to have been of Gentile extraction; and according to Eusebius and others, he was a native of Antioch. But, from the Hebraisms occurring in his writings, and especially from his accurate knowledge of the Jewish rites, ceremonies, and custom, it is highly probable that he was a Jewish proselyte, and afterwards converted to Christianity. Though he may not have been, as some have affirmed, one of the seventy disciples, and an eye-witness of our Saviour’s miracles, yet his intercourse with the apostles, and those who were eye-witnesses of the works and ear witnesses of the words of Christ, renders him an unexceptional witness, if considered merely as an historian; and the early and unanimous reception of his Gospel as divinely inspired is sufficient to satisfy every reasonable person.

TSK: Luke 17 (Pendahuluan Pasal)

Overview

Luk 17:1, Christ teaches to avoid occasions of offence; Luk 17:3, and to forgive one another; Luk 17:5, The power of faith; Luk 17:6, How we are bound to God, and not he to us; Luk 17:11, Christ heals ten lepers; Luk 17:22, Of the kingdom of God, and the coming of the Son of Man.

Poole: Luke 17 (Pendahuluan Pasal)

CHAPTER 17

MHCC: Luke (Pendahuluan Kitab)

This evangelist is generally supposed to have been a physician, and a companion of the apostle Paul. The style of his writings, and his acquaintance with the Jewish rites and usages, sufficiently show that he was a Jew, while his knowledge of the Greek language and his name, speak his Gentile origin. He is first mentioned Act 16:10, Act 16:11, as with Paul at Troas, whence he attended him to Jerusalem, and was with him in his voyage, and in his imprisonment at Rome. This Gospel appears to be designed to supersede many defective and unauthentic narratives in circulation, and to give a genuine and inspired account of the life, miracles, and doctrines of our Lord, learned from those who heard and witnessed his discourses and miracles.

MHCC: Luke 17 (Pendahuluan Pasal)

(Luk 17:1-10) To avoid offences, To pray for increase of faith, Humility taught.

(Luk 17:11-19) Ten lepers cleansed.

(v. 20-37) Christ's kingdom.

Matthew Henry: Luke (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Gospel According to St. Luke

We are now entering into the labours of another evangelist; his name Luke, which some take to be a contraction of Lucilius; born at Antioch, so St. Jerome. Some think that he was the only one of all the penmen of the scripture that was not of the seed of Israel. He was a Jewish proselyte, and, as some conjecture, converted to Christianity by the ministry of St. Paul at Antioch; and after his coming into Macedonia (Act 16:10) he was his constant companion. He had employed himself in the study and practice of physic; hence, Paul calls him Luke the beloved Physician, Col 4:14. Some of the pretended ancients tell you that he was a painter, and drew a picture of the virgin Mary. But Dr. Whitby thinks that there is nothing certain to the contrary, and that therefore it is probable that he was one of the seventy disciples, and a follower of Christ when he was here upon earth; and, if so, he was a native Israelite. I see not what can be objected against this, except some uncertain traditions of the ancients, which we can build nothing upon, and against which may be opposed the testimonies of Origen and Epiphanius, who both say that he was one of the seventy disciples. He is supposed to have written this gospel when he was associated with St. Paul in his travels, and by direction from him: and some think that this is the brother whom Paul speaks of (2Co 8:18), whose praise is in the gospel throughout all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this gospel; and that St. Paul means this when he speaks sometimes of his gospel, as Rom 2:16. But there is no ground at all for this. Dr. Cave observes that his way and manner of writing are accurate and exact, his style polite and elegant, sublime and lofty, yet perspicuous; and that he expresses himself in a vein of purer Greek than is to be found in the other writers of the holy story. Thus he relates divers things more copiously than the other evangelists; and thus he especially treats of those things which relate to the priestly office of Christ. It is uncertain when, or about what time, this gospel was written. Some think that it was written in Achaia, during his travels with Paul, seventeen years (twenty-two years, say others) after Christ's ascension; others, that it was written at Rome, a little before he wrote his history of the Acts of the Apostles (which is a continuation of this), when he was there with Paul, while he was a prisoner, and preaching in his own hired house, with which the history of the Acts concludes; and then Paul saith that only Luke was with him, 2Ti 4:11. When he was under that voluntary confinement with Paul, he had leisure to compile these two histories (and many excellent writings the church has been indebted to a prison for): if so, it was written about twenty-seven years after Christ's ascension, and about the fourth year of Nero. Jerome says, He died when he was eighty-four years of age, and was never married. Some write that he suffered martyrdom; but, if he did, where and when is uncertain. Nor indeed is there much more credit to be given to the Christian traditions concerning the writers of the New Testament than to the Jewish traditions concerning those of the Old Testament.

Matthew Henry: Luke 17 (Pendahuluan Pasal)

In this chapter we have, I. Some particular discourses which Christ had with his disciples, in which he teaches them to take heed of giving offence, and to forgive the injuries done them (Luk 17:1-4), encourages them to pray for the increase of their faith (Luk 17:5, Luk 17:6), and then teaches them humility, whatever service they had done for God (Luk 17:7-10). II. His cleansing ten lepers, and the thanks he had from one of them only, and he a Samaritan (Luk 17:11-19). III. His discourse with his disciples, upon occasion of an enquiry of the Pharisees, when the kingdom of God should appear (v. 20-37).

Barclay: Luke (Pendahuluan Kitab)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT LUKE

A Lovely Book And Its Author

The gospel according to St. Luke has been called the loveliest book in the world. When once an American asked him if he could recommend a good life of Christ, Denney answered, "Have you tried the one that Luke wrote?" There is a legend that Luke was a skilled painter; there is even a painting of Mary in a Spanish cathedral to this day which purports to be by him. Certainly he had an eye for vivid things. It would not be far wrong to say that the third gospel is the best life of Christ ever written. Tradition has always believed that Luke was the author and we need have no qualms in accepting that tradition. In the ancient world it was the regular thing to attach books to famous names; no one thought it wrong. But Luke was never one of the famous figures of the early Church. If he had not written the gospel no one would have attached it to his name.

Luke was a gentile; and he has the unique distinction of being the only New Testament writer who was not a Jew. He was a doctor by profession (Col_4:14 ) and maybe that very fact gave him the wide sympathy he possessed. It has been said that a minister sees men at their best; a lawyer sees men at their worst; and a doctor sees men as they are. Luke saw men and loved them all.

The book was written to a man called Theophilus. He is called most excellent Theophilus and the title given him is the normal title for a high official in the Roman government. No doubt Luke wrote it to tell an earnest inquirer more about Jesus; and he succeeded in giving Theophilus a picture which must have thrilled his heart closer to the Jesus of whom he had heard.

The Symbols Of The Gospels

Every one of the four gospels was written from a certain point of view. Very often on stained glass windows the writers of the gospels are pictured; and usually to each there is attached a symbol. The symbols vary but one of the commonest allocations is this.

The emblem of Mark is a man. Mark is the simplest and most straightforward of the gospels. It has been well said that its characteristic is realism. It is the nearest to being a report of Jesusife.

The emblem of Matthew is a lion. Matthew was a Jew writing for Jews and he saw in Jesus the Messiah, the lion of the tribe of Judah, the one whom all the prophets had predicted.

The emblem of John is the eagle. The eagle can fly higher than any other bird. It is said that of all creatures only the eagle can look straight into the sun. John is the theological gospel; its flights of thought are higher than those of any of the others. It is the gospel where the philosopher can find themes to think about for a lifetime and to solve only in eternity.

The symbol of Luke is the calf The calf is the animal for sacrifice; and Luke saw in Jesus the sacrifice for all the world. In Luke above all, the barriers are broken down and Jesus is for Jew and gentile, saint and sinner alike. He is the saviour of the world. Keeping that in mind, let us now set down the characteristics of this gospel.

An HistorianCare

First and foremost, Lukegospel is an exceedingly careful bit of work. His Greek is notably good. The first four verses are well-nigh the best Greek in the New Testament. In them he claims that his work is the product of the most careful research. His opportunities were ample and his sources must have been good. As the trusted companion of Paul he must have known all the great figures of the church, and we may be sure that he had them tell their stories to him. For two years he was Paulcompanion in imprisonment in Caesarea. In those long days he had every opportunity for study and research and he must have used them well.

An example of Lukecare is the way in which he dates the emergence of John the Baptist. He does so by no fewer than six contemporary datings. "In the fifteenth year of the reign of Tiberius Caesar (1), Pontius Pilate being governor of Judaea (2), Herod being tetrarch of Galilee (3), and his brother Philip being tetrarch of the region of Ituraea and Trachonitis (4), and Lysanias tetrarch of Abilene (5) in the high priesthood of Annas and Caiaphas (6), the word of God came to John" (Luk_3:1-2 ). Here is a man who is writing with care and who will be as accurate as it is possible for him to be.

The Gospel For The Gentiles

It is clear that Luke wrote mainly for gentiles. Theophilus was a gentile, as was Luke himself, and there is nothing in the gospel that a gentile could not grasp and understand. (a) As we have seen, Luke begins his dating from the reigning Roman emperor and the current Roman governor. The Roman date comes first. (b) Unlike Matthew, he is not greatly interested in the life of Jesus as the fulfilment of Jewish prophecy. (c) He very seldom quotes the Old Testament at all. (d) He has a habit of giving Hebrew words in their Greek equivalent so that a Greek would understand. Simon the Cananaean becomes Simon the Zealot. (compare Luk_6:15 and Mat_10:4 ). Calvary is called not by its Hebrew name, Golgotha (compare H1538 and H1556), but by its Greek name, Kranion (G2898). Both mean the place of a skull. He never uses the Jewish term Rabbi (H7227) of Jesus but always a Greek word meaning Master. When he is tracing the descent of Jesus, he traces it not to Abraham, the founder of the Jewish race, as Matthew does, but to Adam, the founder of the human race. (compare Mat_1:2 and Luk_3:38 ).

Because of this Luke is the easiest of all the gospels to read. He was writing, not for Jews, but for people very like ourselves.

The Gospel Of Prayer

Lukegospel is specially the gospel of prayer. At all the great moments of his life, Luke shows us Jesus at prayer. He prayed at his baptism (Luk_3:21 ); before his first collision with the Pharisees (Luk_5:16 ); before he chose the Twelve (Luk_6:12 ); before he questioned his disciples as to who they thought he was; before his first prediction of his own death (Luk_9:18 ); at the Transfiguration (Luk_9:29 ); and upon the Cross (Luk_23:46 ). Only Luke tells us that Jesus prayed for Peter in his hour of testing (Luk_22:32 ). Only he tells us the prayer parables of the Friend at Midnight (Luk_11:5-13 ) and the Unjust Judge (Luk_18:1-8 ). To Luke the unclosed door of prayer was one of the most precious in all the world.

The Gospel Of Women

In Palestine the place of women was low. In the Jewish morning prayer a man thanks God that he has not made him "a gentile, a slave or a woman." But Luke gives a very special place to women. The birth narrative is told from Marypoint of view. It is in Luke that we read of Elizabeth, of Anna, of the widow at Nain, of the woman who anointed Jesuseet in the house of Simon the Pharisee. It is Luke who makes vivid the pictures of Martha and Mary and of Mary Magdalene. It is very likely that Luke was a native of Macedonia where women held a more emancipated position than anywhere else; and that may have something to do with it.

The Gospel Of Praise

In Luke the phrase "praising God" occurs oftener than in all the rest of the New Testament put together. This praise reaches its peak in the three great hymns that the church has sung throughout all her generations--the Magnificat (Luk_1:46-55 ); the Benediclus (Luk_1:68-79 ); and the Nunc Dimittis (Luk_2:29-32 ). There is a radiance in Lukegospel which is a lovely thing, as if the sheen of heaven had touched the things of earth.

The Universal Gospel

But the outstanding characteristic of Luke is that it is the universal gospel. All the barriers are down; Jesus Christ is for all men without distinction.

(a) The kingdom of heaven is not shut to the Samaritans (Luk_9:51-56 ). Luke alone tells the parable of the Good Samaritan (Luk_10:30-37 ). The one grateful leper is a Samaritan (Luk_17:11-19 ). John can record a saying that the Jews have no dealings with the Samaritans (Joh_4:9 ). But Luke refuses to shut the door on any man.

(b) Luke shows Jesus speaking with approval of gentiles whom the orthodox Jew would have considered unclean. He shows us Jesus citing the widow of Zarephath and Naaman the Syrian as shining examples (Luk_4:25-27 ). The Roman centurion is praised for the greatness of his faith (Luk_7:9 ). Luke tells us of that great word of Jesus, "Men will come from east and west, and from north and south, and sit at the table in the kingdom of God" (Luk_13:29 ).

(c) Luke is supremely interested in the poor. When Mary brings the offering for her purification it is the offering of the poor (Luk_2:24 ). When Jesus is, as it were, setting out his credentials to the emissaries of John, the climax is, "The poor have good news preached to them" (Luk_7:22 ). He alone tells the parable of the Rich Man and the Poor Man (Luk_16:19-31 ). In Lukeaccount of the Beatitudes the saying of Jesus runs, not, as in Matthew (Mat_5:3 ), "Blessed are the poor in spirit," but simply, "Blessed are you poor" (Luk_6:20 ). Lukegospel has been called "the gospel of the underdog." His heart runs out to everyone for whom life is an unequal struggle.

(d) Above all Luke shows Jesus as the friend of outcasts and sinners. He alone tells of the woman who anointed Jesuseet and bathed them with her tears and wiped them with her hair in the house of Simon the Pharisee (Luk_7:36-50 ); of Zacchaeus, the quisling tax-gatherer (Luk_19:1-10 ); of the Penitent Thief (Luk_23:43 ); and he alone has the immortal story of the prodigal son and the loving father (Luk_15:11-32 ). When Matthew tells how Jesus sent his disciples out to preach, he says that Jesus told them not to go to the Samaritans or the gentiles (Mat_10:5 ); but Luke omits that altogether. All four gospel writers quote from Isa 40 when they give the message of John the Baptist, "Prepare the way of the Lord; make straight in the desert a highway for our God"; but only Luke continues the quotation to its triumphant conclusion, "And all flesh shall see the salvation of God" (Isa_40:3-5 ; Mat_3:3 ; Mar_1:3 ; Joh_1:23 ; Luk_3:4 , Luk_3:6 ). Luke of all the gospel writers sees no limits to the love of God.

The Book Beautiful

As we study this book we must look for these characteristics. Somehow of all the gospel writers one would have liked to meet Luke best of all, for this gentile doctor with the tremendous vision of the infinite sweep of the love of God must have been a lovely soul. Faber wrote the lines,

Therea wideness in Godmercy,

Like the wideness of the sea;

Therea kindness in his justice,

Which is more than liberty.

For the love of God is broader

Than the measures of manmind;

And the heart of the Eternal

Is most wonderfully kind.

Lukegospel is the demonstration that this is true.

Barclay: Luke 17 (Pendahuluan Pasal)

Laws Of The Christian Life (Luk_17:1-10)

The Rarity Of Gratitude (Luk_17:11-19)

The Signs Of His Coming (Luk_17:20-37)

Constable: Luke (Pendahuluan Kitab)

Introduction

Writer

Several factors indicate that the writer of this Gospel was the same person who wrote the Book of Acts. First, a man named Theophilus was the recipient of both books (Luke 1:3; Acts 1:1). Second, Acts refers to a previous work by the same writer. Third, both books have several common themes some of which do not receive the same emphasis elsewhere in the New Testament. Fourth, there are general structural and stylistic similarities including the use of chiasms and the tendency to focus on specific individuals.

The writer also acquired his knowledge of Jesus' life and ministry from research rather than from eyewitness observations (Luke 1:1-4). Therefore he was not one of the disciples who travelled with Jesus.

The early church identified the writer as Luke. The heretic Marcion is the earliest witness we have to Luke's authorship (c. 135 A.D.). The Muratorian Canon (c. 180 A.D.) mentioned Luke as the writer too. It described him as the physician who accompanied Paul on his journey (cf. Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16; Col. 4:14; Phile. 24; 2 Tim. 4:11). Irenaeus (c. 180-185 A.D.) also believed Luke wrote this Gospel and called him the "inseparable" companion of Paul.¹ Later church fathers referred to Luke as the writer of this Gospel. Luke was evidently a Gentile (cf. Col. 4:10-14).² Church tradition identified Antioch of Syria as Luke's hometown, but this is impossible to validate.

Distinctive Features

The main doctrines of systematic theology that Luke stressed were Christology, soteriology, pneumatology, and eschatology. There is much emphasis on the glory of God, prayer, miracles, the divine plan that Jesus fulfilled, Israel, believing, discipleship, forgiveness, and God's Word.³

Luke stressed Jesus' concern for all people, especially for individuals that society of His day despised such as the poor, women, children, and "sinners." He used the Greek term nomikos, which means "lawyer," rather than the Hebrew term grammateus, meaning "scribe." He emphasized Jesus' practical teachings, such as what He taught about money (cf. chs. 12 and 16).

"In terms of its worldview, its theology, and its practical presentation of principles, this Gospel explains how we can serve God better."⁴

Luke showed interest in purpose, fulfillment, and accomplishment. He documented the joy that resulted from Jesus' saving and healing works. He stressed Jesus' call for people to become His disciples. He portrayed Jesus as dependent on the Holy Spirit and on the Father through prayer. Finally, Luke recorded many examples of Jesus' power.

"Luke's Gospel gives a reader a more comprehensive grasp of the history of the period than the other Gospels. He presented more facts about the earthly life of Jesus than did Matthew, Mark, or John."⁵

This is the longest book in the New Testament. Together with Acts it comprises about 27% of the Greek New Testament.⁶ Luke is the longest book in the New Testament, Matthew is second, and Acts is third, but only slightly shorter than Matthew.

Purposes

The Gospel of Luke is one of the books of the Bible that states the purpose of the writer. Luke said that he wrote to inform Theophilus about the truthfulness of the gospel that he had heard (1:4). In Acts, Luke said he had written previously about the things that Jesus began to do and teach before His ascension (Acts 1:1-2). He then proceeded to record the things Jesus continued to do and teach after His ascension through His apostles in Acts. Presumably Luke wrote both his Gospel and Acts with a larger audience than just Theophilus in view.

The distinctive emphases of the Gospel help us to identify secondary purposes. Luke demonstrated a zeal to convince his readers of the reliability of the facts that he recorded so they would believe in Jesus and become Christians. This concern is also clear in Acts.⁷ Obviously he wrote to preserve the record of events that happened during Jesus' earthly ministry, but few ancient writers wrote simply to narrate a chronicle of events.⁸ They wrote to convince their readers of something, and they used history to do that. Notwithstanding historical accuracy was important to them.⁹ We believe that Luke's Gospel is an accurate continuation of biblical history that God preserved in Scripture. This Gospel constitutes an apologetic for Christianity that would have been of special interest to Greeks because of Luke's selection of material, vocabulary, and style.¹⁰

Original Audience

Evidently Theophilus was a real person.¹¹ His name is Greek and means "friend of God." He appears to have been a fairly recent convert to Christianity from Greek paganism. Consequently it appears that Luke wrote for people such as Theophilus originally. Before his conversion, Theophilus may have been one of the Gentile God-fearers to which Luke referred several times in Acts. The God-fearers were Gentiles who had a certain respect for and who wanted to learn more about the God of the Jews. They came to the Jewish synagogues and listened to the Jewish Scriptures read there. Luke's orientation of his Gospel to the secular world and his references to Judaism also suggest that he wrote his Gospel with these people in mind. His use of the Septuagint version and his interest in the God-fearers suggest this too. The God-fearers had turned from Greek polytheism to Jewish monotheism, but many of them were not familiar with Palestinian geography and culture. Luke clarified these matters for his readers when necessary. The God-fearers were the Gentiles whom Paul found to be the most receptive soil for the gospel seed. Luke himself may have been one of this group, though there is no way to prove or to disprove that possibility.

"[Luke] writes to reassure the Christians of his day that their faith in Jesus is no aberration, but the authentic goal towards which God's ancient dealings with Israel were driving."¹²

By the first century most of the pagan Greeks had stopped believing in the gods and goddesses of their mythology and had abandoned fatalism. Many of them were following Eastern "mystery" religions that competed with Christianity for their allegiance. Both beliefs offered saviors, but the Savior of Christianity was a personal resurrected Lord whereas the savior of the mystery religions was impersonal and ideal. Luke evidently wrote to persuade these people to believe in Jesus and to give them a solid factual basis for their faith.

"That he wrote for an urban church community in the Hellenistic world is fairly certain."¹³

Literary Characteristics

Experts in Greek literary styles acknowledge Luke's style and structure as superb.¹⁴ No one knows Luke's educational background, but clearly he had training in Greek composition as well as medicine and a talent for writing. Luke used many words that the other Gospel writers did not, and many of them show a wide literary background. He also used several medical and theological terms that are unique. Luke's use of Semiticisms shows that he knew the Hebrew Old Testament well. However, his preference for the Septuagint suggests that it was the version his readers used most. Probably Luke was a Gentile who had much exposure to Semitic idioms from Paul and other Jews. He was a skillful enough writer to use chiasms as a major structural device.¹⁵ Chiasms were both Jewish and Greek literary devices that gave unity to a composition or section of text. Acts also contains them. Luke also repeated similar stories with variations (cf. 1:80; 2:40; 2:52). This literary device aids learning while giving additional new insights. He also tended to use a particular term frequently in one or more passages and then rarely or never after that. This makes the term stand out and calls attention to it where it occurs.¹⁶

Date

Practically all scholars believe that Luke wrote his Gospel before he wrote Acts. Many conservative scholars hold that he wrote Acts during Paul's first Roman imprisonment during which the book ends (60-62 A.D.). Luke accompanied Paul during much of that apostle's missionary ministry. At times Luke was not with Paul, but he was ministering as Paul's representative in one or another of the churches that Paul had founded. Evidently Paul was Luke's primary source of information for his Gospel and Acts as Peter was Mark's primary source for the second Gospel. Luke may have written his Gospel during Paul's first imprisonment in Rome along with Acts. However, it seems more likely in view of how Luke introduced these two books that he wrote the Gospel sometime earlier than Acts. Luke had the most time to write this Gospel during Paul's Caesarean imprisonment (57-59 A.D., cf. Acts 24:1-26:32). This seems to me to be the most probable date of writing.¹⁷

Message¹⁸

The first Gospel presented Jesus as the King. The second Gospel presented Him as the Servant. The third Gospel presents Him as the perfect Man. Matthew wrote to Jews about their King. Mark wrote to Romans about a Servant. Luke wrote to Greeks about the ideal Man. The title "Messiah" is most fitting for Jesus in Matthew. The title "Suffering Servant" is most appropriate in Mark. "Son of Man" is the title most characteristic of Luke's presentation of Jesus.

Luke stressed the saving work of Jesus in His Gospel. He presented Jesus as the Savior of mankind. He also proclaimed Jesus' work of providing salvation for mankind. Let us consider first the Savior that Luke presents and then the salvation that the Savior came to provide.

Luke presented Jesus as the Savior in three different relationships. He presented Him as the first-born of a new race. Second, He presented Him as the older brother in a new family. Third, He presented Him as the redeemer of a lost humanity.

Let us consider first Luke's concept of Jesus as the first-born of a new race. Luke's genealogy reveals how the writer wanted the reader to regard Jesus. Matthew traced Jesus' lineage back to David and Abraham in his genealogy to show His right to rule as Israel's Messiah. Luke traced Jesus' ancestry back to Adam. He did this to show Jesus' humanity.

However, Luke went back even farther than that to God. This indicates that Jesus was not just like other humans who descended from Adam. He was, as the Apostle Paul called Him, the "Last Adam." The first Adam that God placed on this earth failed and plunged his race into sin and death. The last Adam that God placed on the earth did not fail but saved His race from sin and brought it new life. The first man begins the Old Testament, but the "Second Man," to use another Pauline title, begins the New Testament. As Adam headed one race, so Jesus heads a new race. Both Adams were real men. Thus both men head real races of mankind. Luke viewed Jesus as succeeding where Adam failed, as atoning for Adam's transgression.

For Jesus to undue the consequences of Adam's fall, He had to be more than just a good man. He had to be a perfect man, a sinless man. Therefore Luke stressed Jesus' sinlessness. He did this primarily in his account of Jesus' birth. Luke stressed the virgin conception of Jesus. The Holy Spirit, not a sinful human, fathered Jesus. God regards the male as responsible in the human family. Husbands are responsible for their wives. Fathers are responsible for their children. God held Adam, not Eve, responsible for his descendants.

Human beings are sinners for three separate reasons. First, we are sinners because we commit acts of sin. However even if we never committed one act of sin we would still be sinners because we, second, inherited a sinful human nature. This nature apparently comes through our fathers (cf. Heb. 7:9-10).¹⁹ Third, we are sinners because God has imputed the guilt of Adam's sin to us because he is the head of the race to which we belong.

Jesus was not a sinner. He did not commit any acts of sin. Second, He did not inherit a sinful nature from His human father because God was His real Father. Third, God did not impute Adam's sin to Jesus because Jesus was the direct descendant of God and therefore the head of a new race. God gave the first Adam life by breathing the breath of life into the body that He had created. Likewise God gave the second Adam life by implanting His divine life into a body that He had created, namely Mary's body.

The doctrine of the virgin birth is extremely important because it establishes the sinlessness of Jesus in two of the three ways whereby people become sinners. If a virgin did not conceive Jesus, then He was a sinner. If Jesus was a sinner, then He cannot be the Savior.

The third way a person becomes a sinner is by committing acts of sin. Luke showed that Jesus did not do this in his account of Jesus' temptations.

In the wilderness Satan subjected Jesus to the strongest temptations that humans face. Satan directed Jesus' three tests at the three areas of human personality that constitute the totality of human existence. These areas are doing (the lust of the flesh), having (the lust of the eyes), and being (the pride of life). These are the same three areas in which Satan attacked Eve.

The first man fell in a garden, an environment conducive to withstanding temptation. The Second Man overcame temptation in a wilderness, an environment conducive to yielding to temptation. Rather than showing at every turn in Jesus' life that He did not sin, Luke showed that in the supreme test of His life Jesus did not sin. However, he continued to note Jesus' conflict with Satan, demons, and sin throughout His life. Luke's record of these encounters also demonstrates Jesus' sinlessness.

At the Transfiguration, God declared His Son acceptable to Him. This meant that He was sinless.

Second, Luke presented Jesus as the older brother in a new family. Since Jesus was the head of a new race we might think that Luke would have presented Jesus as a father. Jesus was the first and therefore the source of all that follow in the race that He established. Nevertheless Luke stressed Jesus' likeness with those in the new race. He is as an elder brother to us who have new life through Him. This is not to deny His deity. In one sense Jesus is completely different from us since He is God. However, Luke stressed the sense in which He is like us, namely in His humanity. He is one of us, fully human.

Luke presented Jesus as a man among men. He of all the Gospel writers wanted his readers to appreciate the fact that Jesus was a real person. There are many small indications of this throughout this Gospel that I have tried to identify in the notes. Luke did this because he was evidently writing to Greeks. Greeks had a background in polytheism and mythology. Because of their cultural background they tended to think of gods as superhumans. They were not real people, but they had the characteristics of people expanded into superhuman proportions. Luke wanted his readers to realize that Jesus was not that type of god. He was fully human, but He was also sinless. He had superhuman powers, but He was not the type of superman that the Greeks imagined.

Jesus was a fellow human being albeit sinless. This is very hard for us to imagine. Therefore Luke put much in his Gospel that helps us understand Jesus, from His birth announcements to His ascension into heaven.

Third, Luke presented Jesus as the redeemer of a lost humanity. Since he was writing to Greeks, Luke did not identify many allusions to the Old Testament or to Jewish life and history. These allusions are in the text, but Luke did not draw attention to them. One of the outstanding concepts in Israelite life that Luke did not identify as such, but which overshadows his portrait of Jesus, is the kinsman redeemer. His presentation of Jesus fits the image of the Jewish kinsman redeemer remarkably.

The kinsman redeemer had to be the next of kin to the person he redeemed. Luke presented Jesus as qualifying as our redeemer in this respect. He was a man as we are. Therefore He could provide redemption for His needy brothers.

The kinsman redeemer also had to accept personal responsibility for those he purposed to save from their miserable estate. Luke presented Jesus as taking personal responsibility for lost sinners. He recorded Jesus saying that He had to go to the Cross. He viewed the salvation of mankind as something that He needed to accomplish because He had made a personal commitment to do so. That commitment began in heaven but continued on earth throughout Jesus' life.

The kinsman redeemer had to overcome those who opposed his brethren. Luke presented Jesus as conflicting with Satan and his hosts. He showed Him interceding for the Father's help for His tempted brethren, Peter in particular. Jesus won the victory over mankind's great enemy for His brethren.

The kinsman redeemer had to create an opportunity for his brother's redemption. Luke presented Jesus as doing this. Luke's distinctive presentation of Jerusalem as Jesus' city of destiny contributes to this theme. Jesus deliberately advanced toward Jerusalem and the Cross because He was creating an opportunity for mankind's redemption.

The kinsman redeemer turned his back on his personal rights and privileges to provide redemption for his brother. Luke presented Jesus doing this as well. Jesus modeled this strongly for His disciples in this Gospel. He also taught the importance of disciples doing this so we can bring salvation to our brothers.

These themes are very strong in Luke. Jesus is the head of an entirely new race of people, the redeemed. He is the elder brother who provides an example for His brethren to follow. He is the Savior who has come "to seek and to save the lost."

We have considered how Luke presents Jesus as the Savior. Now let us turn to what he revealed about salvation. The key verse in the Gospel is 19:10: "The Son of Man is come to seek and to save the lost." We have been looking at the Son of Man. Now let us look as seeking and saving the lost.

Luke reveals that the Son of Man has redeemed mankind. This Gospel is a record of God's redeeming work in Jesus Christ. Jesus' work on the Cross is the climax of this Gospel as it is the climax of all the Gospels and history itself. Jesus was born to die. By His death Jesus purchased mankind's freedom at the cost of His own life. Jesus instituted the Lord's Supper so His disciples would always keep the memory of the significance of His death freshly before them. The Christian mission is to tell the world about this redemption.

Through redemption God regenerates those who are dead in sin. This is the second step in God's plan of seeking and saving the lost. Believers receive new life when they believe on Jesus. Comprehending what this new life involves, learning how to live in view of its reality, and appreciating its great potential are all things that Luke stressed in this Gospel. Jesus' disciples struggled with learning this as we do. Luke recorded many of Jesus' teachings that are helpful in understanding and appreciating regeneration.

Through regeneration God brings believers into relationship with Himself. This is the third step in this great salvation process. Luke helps the reader understand the difference between trusting for salvation and working for rewards. What is our relationship to Jesus as His followers? What are our privileges and our responsibilities? How does prayer enter into our relationship? Luke has more to say to disciples about our relationship to the Father and the Son than any other Gospel evangelist.

Then through relationship with Himself, God prepares believers for life after death as members of a new race. Luke recorded much that is of great help for us as readers here too. What is the next phase of our life with God going to be like? How should we prepare for it? What is ahead in the future? Luke teaches us what it means to be a member of the new redeemed race of humanity.

In addition to the central teaching of this Gospel let me also point out what I believe are the reasons for its abiding appeal. These are two: the personality of Jesus and the presentation of discipleship.

The personality of Jesus as Luke presents Him in this Gospel is very appealing. Possibly three things make Him so.

First, we feel that we can identify with the Jesus of Luke's Gospel. This is probably because Luke presented Him as a real man. It may be harder to identify with a King or with a Suffering Servant to say nothing about God, John's emphasis. Even though He is perfect He is someone with whom we feel a natural kinship because we share humanity together. Jesus faced what we do yet He was pleasing to God. This is very encouraging.

Second, the Jesus of Luke's Gospel is attractive because He is different from us. Even though we are of the same kind, He holds a fascination for us because He was the personification of ideal humanity. He was everything that God intended man to be. It is thrilling to view someone like that since we all fall so far short of what we should be.

Third, this Jesus is attractive because He was so sympathetic. One of the characteristic features of Luke's Gospel is the many references it contains to Jesus' concern for the needy including women, the poor, the sick, and outcasts of society. We read of the social outcasts of Jesus' day flocking to Him and feeling at home in His presence. We see Him welcoming children, and we feel ourselves drawn to Him.

Another reason for the appeal of this book is its presentation of discipleship. It contains some of the most straight talk and challenging demands for followers of Jesus that the New Testament holds. We read Jesus telling us that unless we hate our family members we cannot be His disciples, (14:26). He taught that we have to deny ourselves (14:27). We have to renounce all that we have (14:33). Interestingly these three conditions correspond to the three things that we mentioned earlier that Luke pointed out about Jesus.

Jesus calls us to sever our connections with our old race because we have become members of a new race. Jesus taught that our spiritual relations are really closer than our physical relations. Therefore we should let these old relations go if they interfere with our participation in the affairs of our new race.

Jesus calls us to accept the same responsibility that He accepted since we are now brothers. He denied Himself and took up His cross for us. Now we are brothers so we need to do the same for Him. Brothers sacrifice for each other.

Jesus also calls us to give up everything for Him. Having received the benefits of redemption because of the work of our Kinsman Redeemer who paid a great price for us, we need to pay a great price too. The price He calls us to pay is not to earn redemption. He has given that to us as a gift. It is to express our gratitude to Him for His grace and to advance the mission that He has given us to fulfill. He had a mission from God, and He gave up everything to fulfill it. We, too, have a mission from God, and we need to give up everything to fulfill it.

Finally this Gospel has a two-fold application, to the church and to the world.

To the church Luke says, "Be witnesses" (24:48).

We are to be such in view of the relationship that we now enjoy with the Son of Man. We should be such for three reasons. We have experienced redemption. We enjoy His fellowship. We have a future as members of a new race.

We are to be His witnesses also in view of the lost condition of mankind. Jesus came to seek and to save the lost. Our fellowship with Jesus requires participation in His mission to seek and to save the lost. We can do this for three reasons. He has transformed our lives. He will open people's eyes with His Word. He has empowered us with His Spirit (cf. ch. 24).

To the world Luke says, "You are lost, but the Son of Man has come to seek and to save the lost." A Redeemer has come. A brother is available. A new life is possible. Behold the Man! He understands you. Yet He is different from you. But He will receive you.

Constable: Luke (Garis Besar)

Outline

I. Introduction 1:1-4

II. The birth and childhood of Jesus 1:5-2:52

A. The announcement of John the Baptist's birth 1:5-25

1. The introduction of John's parents 1:5-7

2. The angel's announcement to Zechariah 1:8-23

3. The pregnancy of Elizabeth 1:24-25

B. The announcement of Jesus' birth 1:26-56

1. The introduction of Mary and Joseph 1:26-27

2. The angel's announcement to Mary 1:28-38

3. Mary's visit to Elizabeth 1:39-56

C. The birth and early life of John the Baptist 1:57-80

1. The naming of John 1:57-66

2. Zechariah's song of praise 1:67-79

3. The preparation of John 1:80

D. The birth and early life of Jesus ch. 2

1. The setting of Jesus' birth 2:1-7

2. The announcement to the shepherds 2:8-20

3. Jesus' circumcision 2:21

4. Jesus' presentation in the temple 2:22-38

5. Jesus' development in Nazareth 2:39-40

6. Jesus' visit to the temple as a boy 2:41-50

7. Jesus' continuing growth 2:51-52

III. The preparation for Jesus' ministry 3:1-4:13

A. The ministry of John the Baptist 3:1-20

1. The beginning of John's ministry 3:1-6

2. John's preaching 3:7-18

3. The end of John's ministry 3:19-20

B. The baptism of Jesus 3:21-22

C. The genealogy of Jesus 3:23-38

D. The temptation of Jesus 4:1-13

IV. Jesus' ministry in and around Galilee 4:14-9:50

A. Jesus' teaching ministry and the response to it 4:14-5:11

1. An introduction to Jesus' Galilean ministry 4:14-15

2. Jesus' teaching in Nazareth 4:16-30

3. Jesus' ministry in and around Capernaum 4:31-44

4. The call of Peter, James, and John 5:1-11

B. The beginning of controversy with the Pharisees 5:12-6:11

1. Jesus' cleansing of a leprous Jew 5:12-16

2. Jesus' authority to forgive sins 5:17-26

3. Jesus' attitude toward sinners 5:27-32

4. Jesus' attitude toward fasting 5:33-39

5. Jesus' authority over the Sabbath 6:1-5

6. Jesus' attitude toward the Sabbath 6:6-11

C. Jesus' teaching of His disciples 6:12-49

1. The selection of 12 disciples 6:12-16

2. The assembling of the people 6:17-19

3. The Sermon on the Mount 6:20-49

D. Jesus' compassion for people ch. 7

1. The healing of a centurion's servant 7:1-10

2. The raising of a widow's son 7:11-17

3. The confusion about Jesus' identity 7:18-35

4. The anointing by a sinful woman 7:36-50

E. Jesus' teaching in parables 8:1-21

1. The companions and supporters of Jesus 8:1-3

2. The parable of the soils 8:4-15

3. The parable of the lamp 8:16-18

4. The true family of Jesus 8:19-21

F. Jesus' mighty works 8:22-56

1. The stilling of the storm 8:22-25

2. The deliverance of a demoniac in Gadara 8:26-39

3. The healing of a woman with a hemorrhage and the raising of Jairus' daughter 8:40-56

G. Jesus' preparation of the Twelve 9:1-50

1. The mission of the Twelve to Israel 9:1-6

2. Herod's question about Jesus' identity 9:7-9

3. The feeding of the 5000 9:10-17

4. Peter's confession of faith 9:18-27

5. The Transfiguration 9:28-36

6. The exorcism of an epileptic boy 9:37-43a

7. Jesus' announcement of His betrayal 9:43b-45

8. The pride of the disciples 9:46-50

V. Jesus' ministry on the way to Jerusalem 9:51-19:27

A. The responsibilities and rewards of discipleship 9:51-10:24

1. The importance of toleration 9:51-56

2. The importance of self-denial 9:57-62

3. The importance of participation 10:1-16

4. The joy of participation 10:17-20

5. The joy of comprehension 10:21-24

B. The relationships of disciples 10:25-11:13

1. The relation of disciples to their neighbors 10:25-37

2. The relation of disciples to Jesus 10:38-42

3. The relation of disciples to God the Father 11:1-13

C. The results of popular opposition 11:14-54

1. The Beelzebul controversy 11:14-26

2. The importance of observing God's Word 11:27-28

3. The sign of Jonah 11:29-32

4. The importance of responding to the light 11:33-36

5. The climax of Pharisaic opposition 11:37-54

D. The instruction of the disciples in view of Jesus' rejection 12:1-13:17

1. The importance of fearless confession 12:1-12

2. The importance of the eternal perspective 12:13-21

3. God's provisions for disciples 12:22-34

4. The coming of the Son of 12:35-48

5. The coming crisis 12:49-59

6. A call to repentance 13:1-9

7. A sign of Jesus' ability to affect change 13:10-17

E. Instruction about the kingdom 13:18-14:35

1. Parables of the kingdom 13:18-21

2. Entrance into the kingdom 13:22-30

3. Jesus' postponement of the kingdom 13:31-35

4. Participants in the kingdom 14:1-24

5. The cost of discipleship 14:25-35

F. God's attitude toward sinners ch. 15

1. The setting for Jesus' teaching 15:1-2

2. The parable of the lost sheep 15:3-7

3. The parable of the lost coin 15:8-10

4. The parable of the lost son 15:11-32

G. Jesus' warnings about riches ch. 16

1. Discipleship as stewardship 16:1-13

2. Jesus' rebuke of the Pharisees for their greed 16:14-31

H. Jesus' warning about disciples' actions and attitudes 17:1-19

1. The prevention of sin and the restoration of sinners 17:1-4

2. The disciples' attitude toward their duty 17:5-10

3. The importance of gratitude 17:11-19

I. Jesus' teaching about His return 17:20-18:8

1. A short lesson for the Pharisees 17:20-21

2. A longer explanation for the disciples 17:22-37

3. The parable of the persistent widow 18:1-8

J. The recipients of salvation 18:9-19:27

1. The parable of the Pharisee and the tax collector 18:9-14

2. An illustration of humility 18:15-17

3. The handicap of wealth 18:18-30

4. Jesus' passion announcement and the disciples' lack of perception 18:31-34

5. The healing of a blind man near Jericho 18:35-43

6. Zaccheus' ideal response to Jesus 19:1-10

7. The parable of the minas 19:11-27

VI. Jesus' ministry in Jerusalem 19:28-21:38

A. The Triumphal Entry 19:28-40

B. The beginning of Jesus' ministry in Jerusalem 19:41-48

1. Jesus' sorrow over Jerusalem 19:42-44

2. Jesus' cleansing of the temple 19:45-46

3. A synopsis of Jesus' teaching in the temple 19:47-48

C. Jesus' teachings in the temple 20:1-21:4

1. The controversy over authority 20:1-8

2. The parable of the wicked tenant farmers 20:9-19

3. The question of tribute to Caesar 20:20-26

4. The problem of the resurrection 20:27-40

5. Jesus' question about David's son 20:41-44

6. Jesus' condemnation of the scribes 20:45-47

7. Jesus' commendation of a widow 21:1-4

D. Jesus' teaching about the destruction of the temple 21:5-36

1. The setting and the warning about being misled 21:5-9

2. The need for faithful perseverance 21:10-19

3. The judgment coming on Jerusalem 21:20-24

4. The second coming of the Son of 21:25-28

5. The certainty of these events 21:29-33

6. The concluding exhortation to watchfulness 21:34-36

E. A summary of Jesus' ministry in Jerusalem 21:37-38

VII. Jesus' passion, resurrection, and ascension 22:1-24:53

A. The plot to arrest Jesus 22:1-6

1. The leaders' desire 22:1-2

2. Judas' offer 22:3-6

B. The preparations for the Passover 22:7-13

C. Events in the upper room 22:14-38

1. The Passover meal 22:14-18

2. The institution of the Lord's Supper 22:19-20

3. Jesus' announcement of His betrayal 22:21-23

4. Teaching about the disciples' service 22:24-30

5. Jesus' announcement of Peter's denial 22:31-34

6. The opposition to come 22:35-38

D. The arrest of Jesus 22:39-53

1. Jesus' preparation in Gethsemane 22:39-46

2. Judas' betrayal 22:47-53

E. The trials of Jesus 22:54-23:25

1. Peter's denial of Jesus 22:54-62

2. The mockery of the soldiers 22:63-65

3. Jesus' trial before the Sanhedrin 22:66-71

4. Jesus' first appearance before Pilate 23:1-7

5. Jesus' appearance before Herod 23:8-12

6. Jesus' second appearance before Pilate 23:13-25

F. The crucifixion of Jesus 23:26-49

1. Events on the way to Golgotha 23:26-32

2. Jesus' death 23:33-49

G. The burial of Jesus 23:50-56

H. The resurrection of Jesus 24:1-12

I. The post-resurrection appearances of Jesus 24:13-49

1. The appearance to the disciples walking to Emmaus 24:13-35

2. The appearances to the disciples in Jerusalem 24:36-49

J. The ascension of Jesus 24:50-53

Constable: Luke

Luke

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Hoehner, Harold W. Chronological Aspects of the Life of Christ. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

Inrig, Gary. The Parables: Understanding What Jesus Meant. Grand Rapids: Discovery House Publishers, 1991.

International Standard Bible Encyclopedia. 1986 ed. Edited by Geoffrey E. Bromiley. S.v. "money," by H. W. Perkin.

Jellicoe, S. "St Luke and the Seventy-two." New Testament Studies 6 (1960):319-21.

Jeremias, Joachim. The Eucharistic Words of Jesus. New Testament Library series. 3rd ed. Revised. London: SCM Press, 1966.

_____. Jerusalem in the Time of Jesus. Rev. ed. Translated by S. H. Hooke. New York: Scribner, 1963.

_____. New Testament Theology. New York: Scribners, 1971.

_____. The Parables of Jesus. Translated by S. H. Hooke. London: SCM, 1963.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews and The Wars of the Jews. London: T. Nelson and Sons, 1866.

Keck, Leander E. "The Spirit and the Dove." New Testament Studies 17 (1970-71):41-67.

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Liefeld, Walter L. "Luke." In Matthew-Luke. Vol. 8 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1984.

_____. "Theological Motifs in the Transfiguration Narrative." In New Dimensions in New Testament Study, pp. 162-79. Edited by Richard N. Longenecker and Merrill C. Tenney. Grand Rapids: Zondervan Publishing House, 1974.

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Lövestam, E. Spiritual Wakefulness in the New Testament. Lund: Gleerup, 1963.

Luce, H. K. The Gospel according to S. Luke. Cambridge Greek Testament series. Cambridge: Cambridge University Press, 1933.

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_____. "On the Mount - on the Plain (Mt. V. 1 - Lk. VI. 17)." Novum Testamentum 9 (1967):124-31.

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_____. The Gospel of Luke. New International Greek Testament Commentary series. Exeter, England: Paternoster Press, 1978.

_____. Luke: Historian and Theologian. Grand Rapids: Zondervan Publishing House, 1971.

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_____. S.v. "Quirinius," by F. F. Bruce.

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_____. The Parables of Jesus. Grand Rapids: Zondervan Publishing House, 1982.

_____. The Words and Works of Jesus Christ. Grand Rapids: Zondervan Publishing House, 1981.

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_____. "The Lukan Presentation of Jesus' Ministry in Galilee." Review and Expositor 64 (1967):485-97.

_____. "Prophecies of Future Greatness: The Contribution of Greco-Roman Biographies to an Understanding of Luke 1:5-4:15." In The Divine Helmsman: Studies on God's Control of Human Events, Presented to Lou H. Silberman, pp. 129-41. Edited by James L. Crenshaw and Samuel Sandmel. New York: Ktav Publishing House, 1980.

_____. Reading Luke: A Literary and Theological Commentary on the Third Gospel. New York: Crossroad Publishing Co., 1982.

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_____. The Narrative Unity of Luke-Acts: A Literary Interpretation. Vol. 1: The Gospel according to Luke. Philadelphia: Fortress Press, 1986.

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_____. S.v. "hepta," by K. H. Rengstorf.

_____. S.v. "makarios," by F. Hauck and G. Bertram.

_____. S.v. "nestis," by J. Behm.

_____. S.v. "pais," by Albrecht Oepke.

_____. S.v. "paristemi, paristano," by Bo Reicke.

_____. S.v. "pascha," by Joachim Jeremias.

_____. S.v. "stole," by Ulrich Wilckens.

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_____. St. Luke. New Clarendon Bible series. Oxford: Clarendon Press, 1972.

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Witherington, Ben III. Women in the Ministry of Jesus: A Study of Jesus' Attitudes to Women and Their Roles as Reflected in His Earthly Life. Society for New Testament Studies Monograph Series 51. Cambridge: Cambridge University Press, 1984.

Yamauchi, Edwin M. "The Daily Bread Motif in Antiquity." Westminster Theological Journal 28 (1965-66):147-56.

Yancey, Philip. Disappointment with God. Grand Rapids: Zondervan Publishing House, 1992.

Yates, Gary. "The Use of Isaiah 61:1 (and 58:6) in Luke 4:18-19." Exegesis and Exposition 2:1 (Summer 1987):13-27.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "Coins," by Gleason L. Archer.

_____. S.v. "Demon, Demoniac, Demonology," by R. K. Harrison.

_____. S.v. "Diseases of the Bible," by R. H. Pousma.

_____. S.v. "Samaritans," by J. L. Kelso.

_____. S.v. "Quirinius," by E. M. Blaiklock.

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Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Pendahuluan Kitab)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

St. Luke was a physician, a native of Antioch, the metropolis of Syria, and well skilled in the Greek language, as his writings sufficiently evince. In some ancient manuscripts, he is called Lucius, and Lucanus. Some conjecture that he was at first a Gentile and a pagan, and was converted by the preaching of St. Paul, at Antioch; others, that he was originally a Jew, and one of the seventy-two disciples. Sts. Hippolitus and Epiphanius say, that hearing from our Lord these words, he that eateth not my flesh, and drinketh not my blood, is not worthy of me, he withdrew, and quitted our Saviour, but returned to the faith at the preaching of St. Paul. But to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) We have sent also with him (Titus) the brother, whose praise is in the gospel, through all churches: and again, Luke, the most dear physician, saluteth you: (Colossians iv.) and, only Luke is with me. (2 Timothy iv.) Some are of opinion that as often as St. Paul, in his Epistles, says according to my gospel, he speaks of the Gospel of St. Luke. This evangelist did not learn his gospel from St. Paul only, (who had never been with our Lord in the flesh) but from the other apostles also, as himself informs us in the beginning of his gospel, when he says, according as they have delivered them unto us; who, from the beginning, were eye-witnesses, ( Greek: autoptai ) and ministers of the word. His gospel, therefore, he wrote as he heard it; but the Acts of the Apostles, from his own observations; and both, as some believe, about the same time in which his history of the Acts finishes, towards the year of Christ 63. But the received opinion now is, that St. Luke wrote his gospel in Achaia, in the year 53, ten years previously to his writing of the Acts, purposely to counteract the fabulous relations concerning Jesus Christ, which several persons had endeavoured to palm upon the world. It does not appear, as Calmet observes, that he had ever read the gospels of St. Matthew and St. Mark. ... He chiefly insists in his gospel, upon what relates to Christ's priestly office; hence the ancients gave, of the four symbolical representations, mentioned in Ezechiel, that of the ox, or calf, to St. Luke, as an emblem of sacrifices. He lived 84 years in the state of celibacy, was crucified at Elœa, in Peloponnesus, near Achaia, and was buried in the church of the apostles, at Constantinople, to which city his remains were translated, together with those of St. Andrew and St. Timothy, in the year 357, by order of the emperor Constantius. When this church was repaired, by an order of Justinian, the masons found three wooden chests, in which the bodies of these saints were interred. Baronius mentions, that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, in the year of Christ 586. St. Luke writes purer Greek than any of the other hagiographers; yet many Syriac words, and turns of expressions, occur in both his gospel and Acts of the Apostles; some also that imitate the genius of the Latin tongue. He cites Scripture according to the Septuagint, and not after the Hebrew text. St. Paul, in his Epistles, generally quotes the gospel in a manner the most conformable to St. Luke, as may be seen in the following instances; 1 Corinthians xi. 23. and 24. chap. xv. 5. The Marcionites would only receive the gospel of St. Luke, and from this they retrenched the first two chapters, with regard the birth of Jesus Christ, and only admitted ten of St. Paul's Epistles, as Tertullian and St. Epiphanius have remarked. Marcion embraced the errors of Cerdon: to these he added others, the offspring of his own brain. He began to disseminate his novel opinions at Rome, about the year of Christ 144. He could not bring himself to believe how a spirit, such as the human soul, could be shut up in a body, be subject to ignorance, to weakness, to pain; nor in what manner, or for what end, the great and good Lord, the Creator of spirits, could have thus degraded them. Revelation, which teaches us the fall of the first man, did not appear to the Marcionites, to solve the difficulty, since the first man was composed of a spiritual soul and a terrestrial body; they, moreover, imagined that an all-good, an all-powerful God, ought to have prevented the fall of man. No wonder then, that they refused to adopt the first two chapters of St. Luke, which contain the miraculous births of Jesus and his precursor [John the Baptist]; as also sundry texts of the very scanty portions of holy Scriptures which their party chose to retain. But what does this shew? that tradition, in the first instance, must be admitted, to inform us what is authentic scripture; and, secondly, an infallible Church-authority, to inform us what is the genuine interpretation of the genuine text. Without the assistance of apostolical tradition and Church-authority, could any Seeker (even with the assistance of Brown's Self-interpreting Bible, in 2 vols. 4to.) rest secure, that he properly understood the disputed points of holy writ; that his, and no other interpretation, was the genuine sense of these mysterious words, when he was informed that by far the greater part of learned societies, and learned individuals, gave a widely different interpretation to the same texts. This freedom of expounding Scripture, by unassisted reason and private spirit, was the first germ of the daily increasing spread of sects and heresies; this is the nucleus, which, after enveloping itself like the comet, in much nebulous obscurity, terminates in a fiery tail, of portentous magnitude, the ruinous effects of which can only be prevented by a speedy return to first principles, apostolical tradition, and Church-authority.

====================

Gill: Luke (Pendahuluan Kitab)

INTRODUCTION TO LUKE

The writer of this Gospel, Luke, has been, by some, thought, as Origen ^a relates, to be the same with Lucius, mentioned in Rom 16:21, but he seems rather to be, and without doubt is, Luke the beloved physician, who was a companion of the Apostle Paul in great part of his travels in the Gentile world: he came with him to Jerusalem, and from thence accompanied him to Rome, and continued with him when in prison, and was with him to the last; see Act 16:10, &c. Col 4:14. Jerom ^b, and others, say, he was a physician of Antioch in Syria; where it may be the Apostle Paul met with him, and might be the happy instrument of his conversion; so that he seems to be, by nation, a Syrian, as Jerom ^c calls him. Grotius thinks his name is Roman, and that it is the contraction of Lucilius. It is not an Hebrew name, but might be in common use in Syria; for though the Jews reckon owqwl, "Lukus", among foreign names, yet say ^d a it was a very illustrious one, and well known to them, as it may well be thought to be if Syriac, the language being spoke by them: and many Jews lived in Syria, and particularly in Antioch. Some say that this Gospel was written by the advice, and assistance, and under the direction of the Apostle Paul, as the Gospel according to Mark was by that of Peter; though the following preface does not seem so well to accord with this. Eusebius says ^e that it was the sense of the ancients, that whenever the Apostle Paul makes mention of his Gospel, he intends this according to Luke. The time of the writing of it is not certain; some say it was written in the fifteenth year after the ascension of our Lord; others in the twenty second; and others in the twenty seventh. It is commonly thought to have been written after the Gospels of Matthew and Mark, according to the order in which it stands; but this is rejected by some learned men, who rather think that Luke wrote first of all: and indeed, there are some things in his preface which look as if there had not, as yet, been any authentic account published, at least which was come to the knowledge of this evangelist. The place where he wrote it is also uncertain. Jerom says ^f, he wrote it in the parts of Achaia, perhaps at Corinth: according to the titles prefixed to the Syriac and Persic versions, he wrote it in Alexandria: the former of these runs thus;

"the Gospel of Luke, the Evangelist, which he spake and published in Greek in Alexandria the great.''

And the latter thus;

"the Gospel of Luke, which he wrote in the Greek tongue in Alexandria of Egypt.''

However, it is agreed on all hands, that it is genuine, and of divine inspiration. Eusebius ^g relates, that it was affirmed by some, that this Gospel, together with those of Matthew and Mark, were brought to the Apostle John, who approved of them, and bore witness to the truth in them.

College: Luke (Pendahuluan Kitab)

FOREWORD

"Many have undertaken" to write commentaries on the Gospel of Luke, and a large number of these are very good. "It seemed good also to me" to attempt to place in the hands of a popular audience the best of recent scholarship in an easily readable form. My prayer will have been answered if those without specialized training are able to come to a deeper understanding of Luke's message as a result of these efforts.

My debt to those who have written before me will be demonstrated throughout the commentary. I am equally indebted to many who have spent hours reading and making suggestions which have vastly improved my work. To my student assistant, Meg Grandstaff; to my mother, Peggy Black; and to my colleagues, Terry Briley, Brandon Fredenburg, and Gary Holloway, I can only say, "Thank you" and "I owe you one." I must also thank Lipscomb University for the Faculty Summer Grant which gave me the summer of 1996 to work on the book.

My greatest gratitude goes to Margo, Sara, Jessica, and Allison, who have tolerated too many hours taken away from them. They fill all my days with joy, and I must ask with Elizabeth (Luke 1:43), "Why am I so favored" to be their husband and father?

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

This commentary is written for serious students of the New Testament, including Bible class teachers, preachers, college students, and other motivated readers. The reader need not be acquainted with the Greek language or scholarly tools and methodology. The single goal of the present commentary is to place modern readers into the shoes of the first readers of Luke's Gospel. Two questions have been constantly asked: What did Luke want his readers to grasp as he penned each section? And what did he want them to believe and to do after they had read the whole? My assumption is that the Gospel of Luke was written for us but not directly to us. Since it was originally written for a people of a different culture almost two thousand years ago, we must attempt to understand it as they understood it in order to be faithful to Luke's intent.

Luke wrote in order to encourage active faith in Jesus, and he did so through the use of narrative literature. To put it differently, Luke has written to tell his readers what to believe, what reasons there are for believing, and what it means to live as a believer. To make his case he has chosen to tell a story, a literary form with few imperatives and exhortations directly to the reader. Since narratives teach indirectly, the reader must learn to "read between the lines" in order to grasp the message.

I have therefore taken a literary and theological approach in this commentary. I believe that Luke has given many clues regarding his intent and that a proper reading will discover that intent. Put simply, his method is to tell the story of Jesus, highlighting those aspects of the story which his readers need most to hear. He has woven many themes into the plot which begins with the birth and ends with the death and resurrection of Jesus. To understand his message, then, the reader must read the whole, paying close attention to the plot and the characters and to the many repeated themes. Therefore I am more concerned with Luke's message in any given story than I am with the attempt to discover how his source(s) told the story. Similarly, I am more concerned with the reasons for Luke's references to various events than I am with our ability to confirm the historicity of those events.

For each episode or section in Luke's Gospel, we will be concerned first with any terms, customs, institutions, places, and beliefs which might be unfamiliar to the modern reader. We will therefore offer brief introductions to Herod Antipas, first-century eating customs, messianic beliefs, and dozens of other matters with which Luke's readers would already be familiar. Our second and most important concern will be to discover the function of each section in the larger story. Does it further the plot, teach a lesson on what it means to be a disciple, encourage deeper faith, or function in some other way?

A third feature of the present commentary is the attempt to summarize Luke's teaching on a variety of topics. Luke had several areas of special concern, evidenced by his dealing with them again and again. The reader will find in the table of contents a list of one- or two-page treatments of special topics such as women, the poor, the Law, the Holy Spirit, prayer, the kingdom of God, and many others.

A final special interest (to be explained further in the introduction below) is the effort to relate the Gospel of Luke to its companion volume, the book of Acts. The reader gains inspired insight into what Luke thinks about the teachings of Jesus when he or she sees Jesus' disciples in Acts carrying out those teachings. We will regularly look ahead to Acts to understand what Jesus means in the Gospel of Luke.

I am greatly indebted to the fine commentaries on Luke's Gospel by Johnson, Nolland, Stein, and Tiede. These works, which have different purposes and perspectives, have been tremendously helpful in my writing. I have tried to footnote them when appropriate. However, having used them for several years, I am no longer sure whether many ideas are my own or borrowed from them. I recommend these four commentaries to the reader who wants more than I have provided herein. I have directed the reader to Stein's work more than the others, because his will prove easiest to understand for the nonspecialist.

AUTHORSHIP

The Gospel of Luke is anonymous. Like the other three Gospels, it makes no claim regarding authorship. However, from the late second century until the 19th, no one seems to have questioned that Luke the physician wrote Luke and Acts.

The Third Gospel was known as "The Gospel of Luke" by at least the late second century in order to distinguish it from the other three. It is impossible to know just why the early church attributed the book to Luke. Some would argue that he indeed wrote the book, and that his name was therefore associated with it from the beginning. Others argue that early Christians derived its authorship from evidence within the book of Acts (to be discussed below).

Supporting this early tradition are the Muratorian Canon (A.D. 170-180), Irenaeus (late 2nd century), the earliest actual copy of the Gospel (Bodmer Papyrus XIV, 175-225), an ancient Prologue to the Gospel written against the heretic Marcion (late 2nd), Tertullian (207-208), and later Origen (254), Eusebius (303), and Jerome (398). Such is the external evidence for Lukan authorship, and it is quite strong.

The internal evidence is also strong, and it comes from volume two, the book of Acts. There the author uses the first person plural pronoun ("we") in narrating the events in the life of Paul on three occasions (16:10-17; 20:5-15; 21:1-18; 27:1-28:16; often called the "we-passages" of Acts). These sections imply that the author was with Paul in Asia Minor, Macedonia, Judea, on the Mediterranean, and in Rome.

This of course does not point directly to Luke, but it does encourage some detective work on the part of the reader. Who was with Paul during these times? Paul's letters and Acts suggest a number of traveling companions (see the relevant portions of Acts and especially Col 4, Phlm, and 2 Tim 4). When one eliminates those whom the author mentions by name in Acts, and if one assumes that the author of Luke-Acts was a Gentile (see below), Luke emerges as the most likely author, given the strong weight of tradition.

Given strong external and internal evidence for Lukan authorship, one may wonder why much of contemporary scholarship rejects the notion entirely. The answer is based on internal evidence which is said to disallow Lukan authorship. Quite simply, the book of Acts presents a view of Paul the Christian who appears to be quite different from the Paul who wrote the letters, especially Galatians. The book of Acts does not cite or even mention Paul's letters. More significantly, it is argued that the theological portrait of Paul in Acts could not have been painted by a companion of Paul. Luke's portrait is especially problematic with regard to Paul's stance on keeping the Law. We must admit that it is somewhat surprising when Paul, who wrote that, "All who rely on observing the Law are under a curse," (Gal 3:10), consistently upholds the Law in Acts. Most notably, James in Acts 21:24 encourages Paul to help the four men under a vow in order to show that "you yourself are living in obedience to the Law."

At the risk of oversimplifying a very complex discussion, several points should be noted. First, we should admit and not apologize for the fact that Luke and Paul have very different agendas in writing their works. This has necessarily influenced which events they narrate and what they emphasize theologically. Paul is writing for churches in crises and tends to address only those areas where the church in question needs instruction. Luke on the other hand writes in order to show the unity within the early church and therefore stresses that which all churches shared. So Paul in Galatians writes against Judaizers (those who want Gentiles to keep the Law), whereas Luke writes to Gentiles who may not have enough understanding or appreciation of the Jewish heritage of Christianity. The difference may well be one of audience and perspective rather than theological position. One should remember that Paul in his letters does write that his policy is, "To the Jews I became like a Jew," and, "To those under the Law I became like one under the Law" (1 Cor 9). In other words, Luke in Acts may be showing a side of Paul that the letters largely do not show: Paul customarily lived as a Jew, especially around Jews.

Efforts to argue that the Third Gospel demonstrates that its author was a doctor have been abandoned today. Hobart argued that the sheer number of healing stories and the vocabulary demonstrated that Luke was a physician. However, Cadbury later refuted these claims by proving that Luke showed no more "medical" language than other educated writers of his day. Of course, the healing stories and "medical" vocabulary are consistent with authorship by a physician. They simply do not prove it.

While it can never be proven absolutely, I have taken the view that Luke, the companion of Paul, wrote Luke and Acts. This is largely because I accept the "we-sections" at face value. The author intended to represent himself as a companion of Paul, and the best candidate is Luke. However, we still know very little about our author, because the New Testament says little about Luke. What can be known about this author other than that he was a companion of Paul (Acts 16-28), a physician (Col 4:14), and a Gentile (Col 4:11)?

We actually learn more about Luke from his writing than from other sources. First, he was not an eyewitness to the ministry of Jesus (1:1-4). He got his information from "eyewitnesses and ministers of the word." Second, he was a man of some education, as is clearly evidenced by his learned Greek (see esp. 1:1-4) and his ability to imitate the style of the Greek Old Testament. Third, he does appear to have been a Gentile. While this cannot be proven with certainty, his references to "the Jews" probably imply that he was not one of them, especially the reference to "their language" in Acts 1:19. This is, of course, consistent with the statement of Colossians 4:14 (which implies that Luke was a Gentile). Fourth, he was thoroughly conversant with the Scriptures. Although he has been called a Gentile writing to Gentiles, we must not overlook his constant references to every section of the Old Testament (esp. Psalms), his overriding fulfillment theme, and his great concern to show that all of his Jewish characters continue to observe the Law of Moses (even those who become Christians). This Gentile, for example, is the only Gospel writer who tells us of Jesus' circumcision on the eighth day, of Mary's purification on the fortieth day, of the disciples' observance of the Sabbath "according to the commandment" after the death of Jesus (24:1), and of Paul's taking vows (18:18) and participating in the sacrificial system long after becoming a Christian (Acts 21). Perhaps Luke had for some time been a "God-fearer," a Gentile who worshiped God, appreciated Judaism, and attended the synagogue. God-fearers are an important group in Acts who very often become Christians (see 13:16; 16:14; 18:7).

Fortunately, we need not know the author's name to interpret his narrative. In fact, the narrative tells us much more about the author than any theory about the author tells us about the narrative.

DATE

It is fortunate also that the interpreter need not know the date of Luke's writing, because no one knows exactly when it was written. Though some argue that Luke wrote his Gospel long before he wrote Acts, there are many reasons to think the two volumes were written at the same time. If so, the Gospel was written after A.D. 60-62, the date of Paul's imprisonment in Acts 28. Thus the earliest possible date for Luke's Gospel is 62. A few scholars argue that Luke must have written at that time, and that this accounts for the abrupt and frustrating (did Paul live or die?) ending of Acts. Most, however, believe that Luke had other reasons than lack of information for ending Acts as he did. I concur with those who think Luke had simply accomplished his purpose in Acts 28. He wrote to give an account of the spread of the gospel from Jews (only) in Jerusalem to Gentiles (predominantly) in Rome. He did not intend to give a biography of Paul.

Most argue that Luke had to have been written after Mark, because, in their opinions, Luke used Mark's Gospel in writing his own. However, this opinion is not universally accepted; and even if it were, one then has to answer the equally difficult question, When was Mark written? On the other hand, Luke 1:1 does suggest that Luke was probably written relatively late among early Gospels.

Many would argue that the earliest date of writing must be at least A.D. 70 on the basis of likely allusions to the destruction of Jerusalem. Of course, Jesus alludes to the coming destruction of Jerusalem in the first two Gospels as well as in Luke. However, in Luke Jesus says, "When you see Jerusalem surrounded by armies," (21:20) instead of, "When you see 'the abomination that causes desolation' standing where it does not belong," (Mark 13:14). Many believe that this more specific language suggests that Luke was looking back at the destruction and interpreting for his audience the meaning of Jesus' statement. This is likely, but it is far from certain.

The latest possible date for the writing of Luke's Gospel would be the first allusion to it in other literature. But even that is difficult to determine because allusions are notoriously difficult to ascertain. It could be 1 Clement (95-96), Ignatius (110), Polycarp (135), or 2 Clement (clear allusion but uncertain date, anywhere from 120-170).

The evidence tends to point to the period of A.D. 65-85 for the composition of the Gospel of Luke. Some might like to be more exact, but it matters little for the interpretation of Luke's work.

AUDIENCE

As suggested above, the Gospel of Luke appears to be addressed to Gentile Christians. Though Theophilus is the named recipient and was certainly an intended reader, Luke undoubtedly wrote for a much larger audience. Just as modern "letters to the editor" are meant for the larger public, so was Luke's work. Numerous hints within the work point to a larger audience which is predominantly Gentile. The most important are these: (1) He relates his work to a Greco-Roman literary tradition (1:1-4). (2) He dedicates the work to Theophilus, most likely a Gentile. (3) He is profoundly interested in the Gentile mission. (4) He uses Greek and Roman terms when other Gospel writers use Hebrew ("teacher" for "rabbi;" "lawyer" for "scribe;" "Skull" for "Golgotha"). (5) He refers to the Jews in the third person.

Most agree that the original readers were Christian and that Luke-Acts is intended to build up faith rather than help create it. This is perhaps more difficult to prove, but two factors seem to lead in this direction. First, it appears that the named reader, Theophilus, had already heard the story (1:4). Second, there are simply too many matters left unexplained which would have been far too confusing for the non-Christian. Almost every episode assumes that Luke's readers had a basic knowledge about Jesus and that Luke writes to provide certainty and various additional details.

PURPOSE

Luke tells us his purpose in Luke 1:4: he wants Theophilus to have "certainty" regarding the things he has been taught. This statement is at the same time helpful and ambiguous. On the one hand, it suggests that Luke is written with a quasi-apologetic motive. What it does not tell us, on the other hand, is in what area(s) his readers needed certainty. Did they simply need to be assured of the historicity of the events narrated? Or is it possible that they needed certainty regarding their own position before God? Or could it be that they needed certainty that God was behind all of the events they had heard about and witnessed? Might it even mean that they needed certainty about the proper response to the gospel message?

Luke's purpose has been called apologetic (to defend Christianity to Rome, or, in another sense, to defend God's actions), evangelistic (to engender faith among non-Christians), anti-heretical (to combat Gnosticism), and didactic (to teach Christians what to believe and how to act), to name only the most commonly suggested. In light of the many credible suggestions offered by scholars, we should be very careful about settling upon one purpose. The question of Luke's purpose must be answered by looking not only at Luke's Gospel but also at the Acts of the Apostles, and it can only be answered with reference to the themes which keep recurring throughout both volumes.

Perhaps it is best to suggest that Luke-Acts was written primarily for Gentiles who needed "assurance" in a number of areas, both historical and theological. Perhaps they did need the account of a careful and educated historian to give them confidence that events they heard about had actually occurred. There also may have been some among them who had not yet decided to become Christians. Most likely those who were Christians needed Luke to explain how God had kept his promises to the Jews in light of the fact that there seemed to be fewer and fewer Jews among those being converted. Probably these same Gentile Christians simply needed to understand better their own place in God's plan. And surely these readers, whoever they were, needed to be reminded that being Christian meant sharing possessions, undergoing persecution, welcoming the outcast, serving one another, and generally walking as Jesus walked.

LUKE AND ACTS

Eighteen hundred fifty years ago it was apparent that Luke's first volume was very much like the works of Matthew and Mark. At that time the Gospel was placed beside its peers in the New Testament. John, assumed to be the last Gospel written, was placed between Luke and Acts, and the two works by Luke have been separated ever since. While everyone acknowledges that one author wrote both, few have truly noted the import of that fact. Luke wrote not two independent documents, but a two-volume story, as he well explains.

When Luke is read along with Acts, Acts reads quite differently. No longer do we have the self-contained story of the spread of the Gospel from Jerusalem Jews to Roman Gentiles. We have nothing less than the story of Jesus, from his ministry in Galilee to his death and resurrection in Jerusalem to his continuing ministry in the Mediterranean world.

In the tradition of the Restoration Movement it has long been argued that the book of Acts provides a pattern for the later church. My thesis is that there is indeed an intended pattern in Acts, but the pattern is not rooted primarily in the practice of the early church. The pattern is that established by Jesus. Quite simply, the early church does what Jesus did and what Jesus commanded it to do. In fact, Luke insists that it is still Jesus who is carrying out his ministry through the church. In Acts 1:1 when Luke writes of the former book in which he "wrote about all that Jesus began to do and to teach," what he implies is that Acts will narrate what Jesus continues to do and to teach.

This is especially clear in certain passages: it is Jesus himself who calls Paul on the road to Damascus in Acts 9. Later in that chapter Peter says, "Aeneas, Jesus Christ heals you." In Acts 16:7 Paul and his companions attempt to enter Bithynia, "but the Spirit of Jesus would not allow them." And in 18:9 Jesus himself speaks to Paul, encouraging him to have no fear. It should also be noted that Jesus had already said in Luke 21:15, "I will give you words and a wisdom that none of your opponents will be able to withstand." It is clear, of course, that in Acts Jesus is at the right hand of God, but he is active and very much in control as he directs the new movement through his Spirit. Jesus is so bound up with his church that he can tell Paul in 9:5, "I am Jesus whom you are persecuting."

Consider the following parallels or "patterns" in the ministry of Jesus and that of the early church:

(1) Luke shows Jesus praying at nearly every major event (baptism, choosing disciples, confession, transfiguration, Gethsemane, and on the cross). The early church does the same (waiting before Pentecost, choosing Matthias, Peter before going to Cornelius, sending Paul, healing, and many others).

(2) In Luke Jesus is empowered when the Holy Spirit descends upon him at his baptism. Only then does he begin his ministry of preaching and healing (3:22; see 1:35; 4:1). In Acts the apostles are told to wait until they are baptized with the Holy Spirit (1:5, 8). After the Spirit descends upon them (2:4), they also do signs and wonders and preach, just as did Jesus. All the major characters in Acts, like Jesus, are said to be filled with the Holy Spirit (Peter - 4:8; Stephen - 6:5; Paul - 13:9, and dozens of other references to the guidance of the Spirit).

(3) In Luke Jesus performs various miracles as part of his ministry. The church leaders in Acts not only perform miracles - they perform miracles which are remarkably similar to those of Jesus. For example, just as Jesus heals the mother-in-law of Peter who had a fever (Luke 4:38), Paul heals the father of Publius, who also had a fever (Acts 28:8). Just as Jesus casts out unclean spirits (Luke 4:36; 6:18, etc.), so do Peter (Acts 5:16), Philip (8:7), and Paul (16:18; 19:13). Jesus heals the lame (Luke 7:22), as do Peter and John (Acts 3:2), Philip (8:7), and Paul (14:8-10).

(4) The message of Jesus and that of the leaders in Acts is the same, emphasizing the kingdom of God (30 times in Luke; see Acts 1:3; 8:12; 14:22; 19:8; 20:25; 28:23), repentance, and forgiveness of sins. Jesus and the apostles on occasion even use the same Old Testament texts, such as Psalm 110 (Luke 20:42; Acts 2:34).

(5) Jesus suffers at the hands of his own people and the Gentiles, and so do the disciples. Of course, Jesus predicted that they would (12:11-12; 21:12-14). Jesus teaches in the synagogue at Nazareth and is rejected and almost killed. The same will happen on numerous occasions in Acts, as Paul enters synagogue after synagogue, only to be eventually rejected. Suffering is especially the lot of Paul, whose story Luke parallels in detail with that of Jesus. The journeys to Jerusalem and treatment there of both Jesus and Paul occupy the large final sections of Luke and Acts. In 18:32 Jesus announces that he "will be delivered to the Gentiles." In Acts 21:11, speaking of Paul the prophet Agabus predicts that the Jews will "deliver him into the hands of the Gentiles." Of Jesus, Luke later records that the people "all cried out together, 'Away with this man,'" and of Paul Luke writes, "for the mob of the people followed, crying, 'Away with him!'" Both Jesus and Paul face Jewish accusers, including the High Priest; both appear before Herodian princes as well as Roman procurators; and both are said to be innocent by the Roman leaders.

The Jesus/Stephen parallels are even more obvious. Both are full of the Holy Spirit; both are recipients of wisdom, grace and power; both do signs and wonders; both are led to the council, the eyes of whose members are fixed on them; both are cast outside the city; both pray that God will forgive their accusers; both commit their spirits to God; both are killed; and both are buried by devout persons.

(6) There are also many examples of the apostles obeying the directives of Jesus (Luke 6:22-23: "rejoice [when people persecute you] in that day and leap for joy"- see Acts 5:41; Luke 9:5: "shake the dust off your feet . . . as a testimony against them"- see Acts 13:51; 18:6). In fact, the entire plan of Acts was commanded by the risen Jesus in Acts 1:8, where he says, "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

One of the most important areas in which the church in Acts carries out the teaching of Jesus is that related to wealth and poverty. In Luke as in no other Gospel Jesus encourages the sharing of possessions and condemns the greedy and selfish. Many of these stories and sayings appear only in Luke: Zacchaeus; the rich man and Lazarus; "blessed are you poor;" the parables about inviting the poor, lame, maimed, and blind; the dishonest steward; and the command to all of the disciples, "sell your possessions and give alms." It is not surprising, then, that Acts contains many examples, both positive and negative, of the use of possessions in the early church: the selling of possessions for the needy in chapters 2 and 4; the generosity of Barnabas, Dorcas, Paul, and the Antioch church; and the negative examples of Ananias and Sapphira, Simon the Sorcerer, Felix, and Judas (who bought a field with his money (1:18), over against Barnabas, who sold a field in Acts 4:36).

Having argued this case, it would be a mistake to suggest that Luke had no notion of the church of his day being like the church which he writes about - he surely did. But the goal is not to replicate the church of the earliest decades; it is rather to be like Jesus, and the picture of a church that looked like Jesus could only further that goal. The intent may be very much like that of Paul, who tells the churches, "Imitate me as I imitate Christ." Paul knows the advantage of giving his readers an example which is easily grasped and will lead them toward the goal. Yet he also knows quite well that he has not yet reached the goal (Phil 3:12-13), and he never makes the imitation of himself the primary goal. Luke seems to have the same intent in Acts: the early church is well worthy of imitation, insofar as its members imitate Christ.

This commentary will be written from this perspective. The best commentary on Acts is the Gospel of Luke. And conversely, Luke has made clear what Jesus' statements mean in a later generation. Therefore, to read Acts is to read an inspired commentary on the Gospel of Luke. We will refer to Luke's two-volume work as "Luke-Acts."

HISTORY AND THEOLOGY

Luke has been accused often of being careless as a historian, at least by modern standards. His treatment of the census under Quirinius (Luke 2), the rebellion under Theudas (Acts 5), and several other matters have led many to argue that Luke is a better theologian than historian. While the present commentary cannot look in detail at these matters (there will be brief comments in the appropriate sections), one should keep in mind several things. First, there are many matters about which we will never have enough information to make a final judgment. However, the silence of extrabiblical sources should never be taken as proof that an event never occurred. Secondly, each passage must be evaluated independently. The number of cases in which Luke is clearly out of step with other ancient sources is very small, and those sources always had their own agenda, just as did Luke. Thirdly, most would concede that Luke proves to be accurate when there is sufficient evidence with which to compare his writing. Luke has obviously gone to great lengths in order to have accurate information on John the Baptist and on rulers in Judea and Galilee. Considering the large number of events and people in his narrative, the surprising thing is that there are not more alleged historical inaccuracies. There can be little doubt that Luke went to much trouble to ensure accuracy. Luke is both historian and theologian.

SOURCES

Luke got his information from various sources, as he tells us in 1:1-4. However, we do not know for certain the identity of any of these. Most scholars think that Luke (and Matthew) are somehow dependent on the Gospel of Mark. I have made no such assumption in this commentary. While there is undoubtedly some advantage in knowing any writer's sources, there is no final proof for any theory regarding the relationships between the Gospels. I have, however, made two assumptions about Luke's Gospel. First, I believe it to be inspired and thus completely reliable. Second, I believe that Luke had a great deal of information about Jesus from which to choose and that we gain a great deal by simply comparing what Luke wrote to what other Gospel writers wrote. In other words, Luke has selected and adapted his material, and while we do not have access to all the information he had at his disposal, we will learn a great deal through a comparative reading.

THEMES

There may be no clearer insight into Luke's purpose than that gained by examining those themes which recur with some frequency in Luke-Acts. Narrative writers express what their readers need most by returning to a point again and again. When looked at from this perspective, Luke has many concerns. It is clear that he has much to tell his readers, and there can be no more effective way for them to hear it than from the lips of Jesus. The following list is far from exhaustive, but it at least will steer the reader into some of those areas which apparently were close to Luke's heart. The following topics receive special attention in the commentary at the place where Luke first mentions them (see p. 11 for page numbers). They are listed here in order to give the reader a preview of some of Luke's major themes and in order to show the reader where to look in the commentary for more information.

Anti-Semitism Parables Baptism Pharisees Destruction of Jerusalem Poor and Rich and End of Time Prayer Forgiveness and Grace Prophet Theme Fulfillment of Scripture Repentance Holy Spirit Sadducees Kingdom of God Samaritans Law Son of Man Messiah Table Fellowship Miracles and Sign-Seeking Tax Collectors Outcasts and Untouchables Women

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

Traditional introductory questions are being given less attention today than they were a generation ago. The reason is twofold. First, it is very difficult to give "sure" answers to many questions of introduction. The evidence is often insufficient to offer more than probabilities, and what is "probable" is evaluated differently by every scholar. Second, the interpretation of many New Testament works and especially the Gospels is not significantly aided by having answers to most of these questions. For example, knowing that the author of Luke was the companion of Paul does not change the understanding of any passage in the Gospel. Similarly, knowing the date aids interpretation very little. The following commentary does not assume sure answers to any of these questions for its interpretation.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

Charlesworth, James H., ed. The Old Testament Pseudepigrapha , 2 vols. Garden City, NY: Doubleday & Co., 1983, 1985.

Danby, Herbert. The Mishnah . Trans. from the Hebrew with Introductory and Brief Explanatory Notes. London: Oxford University Press, 1933.

Epstein, I., ed. The Babylonian Talmud . London: Soncino Press, 1935-48.

Freedman, H., and Maurice Simon, eds. Midrash Rabbah . London: Soncino Press, 1939-.

Loeb Classical Library. Cambridge, MA: Harvard University Press; London: Heinemann.

Martínez, Florentino García. The Dead Sea Scrolls Translated: The Qumran Texts in English . Trans. Wilfred G.E. Watson. Leiden and New York: E.J. Brill, 1994.

SECONDARY SOURCES

Bock, Darrell. Luke . Baker Exegetical Commentary on the New Testament. 2 vols. Grand Rapids: Eerdmans, 1995-96.

Craddock, Fred B. Luke . Interpretation. Louisville: John Knox, 1990.

Danker, F.W. Luke . Proclamation Commentaries, 2nd ed. Philadelphia: Fortress, 1987.

Ellis, E.E. The Gospel of Luke . New Century Bible, 2nd ed. Grand Rapids: Eerdmans, 1974.

Evans, Craig A. Luke . New International Biblical Commentary. Peabody, MA: Hendrickson, 1990.

Fitzmyer, Joseph A. The Gospel according to Luke . Anchor Bible 28, 28A. 2 vols. Garden City, NY: Doubleday, 1981, 1985.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels . Downers Grove, IL: InterVarsity, 1992.

Jervell, Jacob. Luke and the People of God . Minneapolis: Augsburg, 1972.

Johnson, Luke T. The Gospel of Luke . Sacra Pagina 3. Collegeville, MN: Liturgical Press, 1991.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text . The New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Morris, Leon. Luke . Revised edition. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

Nolland, John. Luke . Word Biblical Commentary, vols. 35A, 35B, 35C. Dallas: Word Books, 1989, 1993.

O'Toole, Robert F. The Unity of Luke's Theology: An Analysis of Luke-Acts . Good News Studies 9. Wilmington, DE: Michael Glazier, 1984.

Stein, Robert H. Luke . The New American Commentary 24. Nashville: Broadman, 1992.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation . Vol. I: The Gospel According to Luke. Philadelphia: Fortress, 1986.

Tiede, David L. Luke . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1988.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

A Codex Alexandrinus (5th century A.D.)

B Codex Vaticanus (4th century A.D.)

D Codex Bezae (5th-6th century A.D.)

⁶⁹ Papyrus 69 (3rd century A.D.)

⁷⁵ Papyrus 75 (early 3rd century A.D.)

-College Press New Testament Commentary: with the NIV

College: Luke (Garis Besar)

OUTLINE

There is general agreement among serious students of Luke's Gospel regarding its structure.

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

III. The Preparation for Jesus' Ministry 3:1-4:13

IV. Jesus' Ministry in Galilee 4:14-9:50

V. Jesus' Journey to Jerusalem 9:51-19:27

VI. Jesus' Ministry in Jerusalem 19:28-21:38

VII. Jesus' Suffering and Death 22:1-23:56

VIII. Jesus' Resurrection and Ascension 24:1-53

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

X. From Jerusalem to Samaria (Acts 2-9)

XI. From Judea to Rome (Acts 10-28)

Those who are familiar with the other Gospels notice immediately several similarities and differences. Like Matthew, Luke begins with birth stories (although Luke's are very different than Matthew's). Like Matthew and Mark, Luke includes Jesus' temptation and baptism and has a large section in which Jesus teaches and heals in Galilee. And like all three other Gospels, Luke has Jesus go to Jerusalem for the final week and ends the Gospel with the trial, suffering, death, and resurrection of Jesus.

What is most distinctive about the Gospel of Luke, however, is section V in the above outline, the journey to Jerusalem. It is the largest section in Luke's Gospel and contains a great number of stories found only in Luke. Luke uses this long journey to Jerusalem primarily to teach what it means to be a disciple of Jesus. It means doing what Jesus does: teaching, healing, serving, suffering, and dying to self. In other words, it means following Jesus - all the way to Jerusalem.

Finally, the greatest difference between Luke's writing and that of Matthew, Mark, and John is that Luke continues the story. The book of Acts tells how Jesus continues to teach and heal as he leads the growing kingdom throughout the Mediterranean world.

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

II. Infancy Narrative - 1:5-2:52

A. The Birth of John the Baptist Foretold - 1:5-25

B. The Birth of Jesus Foretold - 1:26-38

C. Mary Visits Elizabeth - 1:39-45

D. Mary's Song - 1:46-56

E. The Birth of John the Baptist - 1:57-66

F. Zechariah's Song - 1:67-80

G. The Birth of Jesus - 2:1-7

H. The Shepherds and the Angels - 2:8-20

I. Jesus Presented in the Temple - 2:21-40

J. The Boy Jesus at the Temple - 2:41-52

III. The Preparation for Jesus' Ministry - 3:1-4:13

A. John the Baptist Prepares the Way - 3:1-20

B. The Baptism and Genealogy of Jesus - 3:21-38

C. The Temptation of Jesus - 4:1-13

IV. Jesus' Ministry in Galilee - 4:14-9:50

A. Jesus Rejected at Nazareth - 4:14-30

B. Jesus' Ministry in Capernaum - 4:31-44

1. Jesus Drives Out an Evil Spirit - 4:31-37

2. Jesus Heals Many - 4:38-44

C. The Calling of the First Disciples - 5:1-11

D. The Man with Leprosy - 5:12-16

E. The Beginning of Conflict - 5:17-6:11

1. Jesus Heals a Paralytic - 5:17-26

2. The Calling of Levi - 5:27-32

3. Jesus Questioned About Fasting - 5:33-39

4. Lord of the Sabbath - 6:1-11

F. The Sermon on the Plain - 6:12-49

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

5. A Tree and Its Fruit - 6:43-45

6. The Wise and Foolish Builders - 6:46-49

G. Jesus the Prophet - 7:1-50

1. The Faith of the Centurion - 7:1-10

2. Jesus Raises a Widow's Son - 7:11-17

3. Jesus and John the Baptist - 7:18-35

4. Jesus Anointed by a Sinful Woman - 7:36-50

H. Jesus Teaches in Parables - 8:1-21

1. The Parable of the Sower - 8:1-15

2. A Lamp on a Stand - 8:16-18

3. Jesus' Mother and Brothers - 8:19-21

I. Jesus Shows His Divine Power - 8:22-56

1. Jesus Calms a Storm - 8:22-25

2. The Healing of a Demoniac - 8:26-39

3. A Dead Girl and a Sick Woman - 8:40-56

J. Jesus and His Apostles - 9:1-50

1. Jesus Sends Out the Twelve - 9:1-6

2. Jesus Feeds the Five Thousand - 9:7-17

3. Peter's Confession of Christ - 9:18-27

4. The Transfiguration - 9:28-36

5. The Healing of a Boy with a Demon - 9:37-45

6. Who Will Be the Greatest? - 9:46-50

V. Jesus' Journey to Jerusalem - 9:51-19:27

A. Jesus Faces Toward Jerusalem - 9:51-13:21

1. Samaritan Opposition - 9:51-56

2. The Cost of Following Jesus - 9:57-62

3. Jesus Sends Out the Seventy-Two - 10:1-24

4. The Parable of the Good Samaritan - 10:25-37

5. At the Home of Mary and Martha - 10:38-42

6. Jesus' Teaching on Prayer - 11:1-13

7. Jesus and Beelzebub - 11:14-28

8. The Sign of Jonah - 11:29-32

9. The Lamp of the Body - 11:33-36

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

12. The Parable of the Rich Fool - 12:13-21

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

15. Not Peace but Division - 12:49-53

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

18. A Crippled Woman Healed - 13:10-17

19. Parables of Mustard Seed and Yeast - 13:18-21

B. Jesus Journeys Toward Jerusalem - 13:22-17:10

1. The Narrow Door - 13:22-30

2. Jesus' Sorrow for Jerusalem - 13:31-35

3. Jesus at a Pharisee's House - 14:1-14

4. The Parable of the Great Banquet - 14:15-24

5. The Cost of Being a Disciple - 14:25-35

6. The Parable of the Lost Sheep - 15:1-7

7. The Parable of the Lost Coin - 15:8-10

8. The Parable of the Lost Son - 15:11-32

9. The Parable of the Shrewd Manager - 16:1-15

10. Teachings on the Law and Divorce - 16:16-18

11. The Rich Man and Lazarus - 16:19-31

12. Sin, Faith, Duty - 17:1-10

C. Jesus Approaches Jerusalem - 17:11-19:27

1. Ten Healed of Leprosy - 17:11-19

2. The Coming of the Kingdom of God - 17:20-37

3. The Parable of the Persistent Widow - 18:1-8

4. The Parable of the Pharisee and the Tax Collector - 18:9-14

5. The Little Children and Jesus - 18:15-17

6. The Rich Ruler - 18:18-30

7. Jesus Again Predicts His Death - 18:31-34

8. A Blind Beggar Receives His Sight - 18:35-43

9. Zacchaeus the Tax Collector - 19:1-10

10. The Parable of the Ten Minas - 19:11-27

VI. Jesus' Ministry in Jerusalem - 19:28-21:38

A. The Triumphal Entry - 19:28-34

B. Jesus at the Temple - 19:45-48

C. The Authority of Jesus Questioned - 20:1-8

D. The Parable of the Tenants - 20:9-19

E. Paying Taxes to Caesar - 20:20-26

F. The Resurrection and Marriage - 20:27-40

G. Whose Son Is the Christ? - 20:41-47

H. The Widow's Offering - 21:1-4

I. Signs of the End of the Age - 21:5-38

VII. Jesus' Suffering and Death - 22:1-23:56

A. Judas Agrees to Betray Jesus - 22:1-6

B. The Last Supper - 22:7-38

C. Jesus Prays on the Mount of Olives - 22:39-46

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

F. The Guards Mock Jesus - 22:63-65

G. Jesus Before Pilate and Herod - 22:66-23:25

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

VIII. Jesus' Resurrection and Ascension - 24:1-53

A. The Resurrection - 24:1-12

B. On the Road to Emmaus - 24:13-35

C. Jesus Appears to the Disciples - 24:36-49

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Pendahuluan Kitab)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

THE Holy Gospel of Jesus Christ, according to S. Luke , that is, the Holy Evangelical History of the words and acts of Jesus, as described by S. Luke. The Arabic says, "In the name of the Father, Son, and Holy Ghost, one God, the Gospel of the Excellent Father, Luke the Evangelist, the laying open of the glorious Gospel." The Syraic, "In the name of the Lord and our God, we Jeschua Mescicho, sign the Gospel, the holy message of Luke the Evangelist, which he spoke and proclaimed in Greek, in Alexandria." From this diversity, it is clear that the above title or inscription was prefixed to the Gospel, not by S. Luke himself, but by the Church which, in like manner, inscribed one Gospel "According to S. Matthew," one "According to S. John," and another "According to S. Mark." Nay, as regards the faith of the future, this title would have been added to no purpose by S. Luke himself, unless the Church had declared his Gospel to be genuine and not supposititious, and had handed it down as such. This speaks for Tradition against the heretics, for why is the Gospel, bearing the name of S. Luke, to be received as truly his, whilst that with the title of "Matthew and Thomas" is not to be considered theirs? Or again, why is the Gospel of S. Luke more canonical than that of Apelles or Basilides? No other reason can be given but the proof, declaration, and tradition of the Church. For we accept it, not because it is written in the sacred books, but because it has been so handed down by the Church. For instance, we believe this to be the Gospel of S. Luke and canonical, not because he wrote it, but because the Church so delivers and teaches. For although its own authority pertains to this Gospel, as to the others, yet this authority would not be plain to us, but for the declaration of the Church. The same is, a pari , to be said of the sense of Scripture. For the true sense of Scripture is not what appears to you or me, for this would be uncertain and doubtful, for Calvin affirms one sense to be the true one, Luther another, and others another, but that which is taught and received by the Church, whose office it is to deliver as well what is the true Scripture as what is its true meaning. For Holy Scripture consists not in the bark (cortice) of letters or words, but in their genuine meaning. So the Fourth Session of the Council of Trent, and the Fathers everywhere, especially Tertullian (B. iv. cap. 5 against Marcion). See what I have said on S. Matthew i. 1.

Observe: I. S. Matthew was the first in order of the Evangelists. He wrote in Hebrew to the Jews in Judæa. S. Mark was the second. He wrote in Greek and Latin to the Romans in Italy; then S. Luke wrote to the Greeks in Greek; and S. John last of all, also in Greek; but S. Luke wrote the more elegantly, because he was the more perfect master of Greek. Hear S. Jerome (Ep. 84 to Paulinus): "Matthew, Mark, Luke, and John, the quadriga of the Lord, and true Cherubim (which is interpreted, the 'multitude of knowledge'), through their whole body they are 'full of eyes,' sparks shine from them, lightnings flash forth, their feet are 'straight,' and point upwards, their backs are winged, and they fly hither and thither. They hold themselves mutually one with another, and are 'enfolded' with one another, and are rolled together, like a wheel, and they go wherever the influence of the Holy Spirit directs them." See Ezekiel i. 9, x. 12; Revelation iv. 6-8.

Moreover, among the faces or forms of the four Cherubim, the third, that of the ox, is ascribed to S. Luke, as well because he begins from the priesthood of Zachariah, whose chief sacrifice was an ox, as because he underwent the labours of an ox in the Gospel, and bore about continually in his own body the mortification of the Cross for the honour of the name of Christ, as the Church sings of him. See what has been said on Revelation iv. 7, and Ezekiel i. 10.

II. S. Luke wrote his Gospel against certain gaping, ignorant, perhaps even false Evangelists, who had written, in Syria or Greece, an imperfect, it may be a lying Gospel, as S. Luke himself signifies in the beginning of his work. So say Origen, S. Ambrose, Theophylact, and S. Epiphanius ( Her . l. i), who, however, when he adds that S. Luke wrote against Cerinthus and Meritus, does not seem to speak correctly. For these two, and especially Basilides, were later than S. Luke, as is clear from Eusebius (Hist. B. iii. ch. 32). Theophylact and Bede think, with more truth, that S. Luke wrote against the Apocryphal Gospels of others, such as pass under the names of "Thomas, Matthew, and the Twelve Apostles."

III. S. Luke was not one of the seventy-two disciples of Christ, as Euthymius and S. Gregory in his preface on Job, chap. i. think, on the authority of Origen; for S. Luke never saw Christ in the flesh, but he wrote what he had heard of Him from the Apostles, as he says himself, i. 2. Hence the Fathers call S. Luke "the disciple of the Apostles," and S. Paul mentions him by name, as his "fellow-labourer." So S. Jerome, on the 65th chapter of Isaiah, and preface to S. Matthew; where he says, "The third" (evangelist) is Luke the physician, by nation a Syrian, of Antioch, whose praise is in the Gospel (2 Cor. viii. 18 and 22), who himself was a disciple of S. Paul. He wrote his Gospel in the neighbourhood of Achaia and Bœotia, relating some things from the beginning, as he says himself, and describing rather what he heard than what he saw. St. Irenæus says the same, i. 20; Theodoret, on the Lives of the holy Fathers; Baronius, and others. Tertullian, also (Book iv. against Marcion, chap. 5), thinks this Gospel not so much S. Luke's as S. Paul's, because S. Luke wrote from the dictation of S. Paul, as S. Mark from that of S. Peter. For he says, "what S. Mark wrote may be ascribed to S. Peter, whose interpreter S. Mark was. And so the Gospel of S. Luke is generally given to S. Paul, for the productions of the disciples began to be ascribed to the masters."

S. Jerome also states that "S. Luke, in the Gospel and Acts, performed the duties of a physician of souls, as he had before done of bodies" (Ep. 103 to Paulinus); and again (in that to Philom). "Luke the physician left in his Gospel, and the book of the Acts of the Apostles to the Churches, how the Apostles from fishers of fish became fishers of men, and from the bodies of men became concerned with their souls, whose Gospel, as often as it is read in the churches, fails not of its medicine."

IV. Baronius thinks that S. Luke wrote in the companionship of S. Paul, anno 58, because S. Jerome says that he wrote his Gospel that year in Achaia and Bœotia, where S. Paul was. Others, however, are of opinion that S. Luke wrote earlier, as we must certainly admit, if we agree with S. Jerome ( Lib. de Scrip. Eccl. in Luc. ), Tertullian (Book iv. against Marcion, c. 5), Primasius, Anselm, and others, on 2 Cor. viii 18, that by, "the brother whose praise is in the Gospel" S. Paul meant S. Luke—as S. Ignatius, his fellow-citizen and contemporary, plainly asserts in his letter to the Ephesians: "As Luke bears witness, whose praise is in the Gospel." For the Second Epistle of S. Paul to the Corinthians was written in the year 58, so that if the praise of S. Luke was in the Gospel at that time, we must necessarily say that it (the Gospel) had been published previously. Hence Euthymius, and Theophylact in his Preface to S. Luke, say that he wrote fifteen years after the ascension of Christ, that is, about the year 49. But S. Luke had not then joined S. Paul, for he came to him in the Troad in the year 51, as Baronius rightly concludes from Acts xvi. 10. It appears, therefore, that S. Luke wrote subsequently to the year 51, but some years before 58, for, as S. Paul says, in that year he was well known and celebrated.

V.  S. Luke, after he had joined S. Paul, passed some time away from him, having been sent by him to other places (as I have shown on Acts xvi. 10), until S. Paul, when he had passed through other countries, came to Greece, thence to Syria, and so to Rome. Acts xx. 3, 4. For S. Paul, with other companions of his voyage, who are named in that verse, took S. Luke also, as S Luke himself states, verses 5, 15. From that time S. Luke became the "diligent" companion of S. Paul, even up to the time of S. Paul's first imprisonment, which was in the second year of Nero, when S. Luke finished the Acts of the Apostles, and, especially, those of S. Paul. Then, as S. Epiphanius says, S. Luke left S. Paul in prison, and went into Dalmatia, Gaul, Italy, and Macedonia, and preached the gospel everywhere till he came to Patara, a city of Achaia, where, in his eighty-fourth year, he was crowned with a glorious martyrdom in the year of Christ 61, the fifth of Nero, and the seventeenth of the session of S. Peter at Rome. So Baronius says, from S. Gregory Nazianzen, Paulinus, Gaudentius, Glyca, Nicephorus and others.

Lastly, who S. Luke was—of what rank and ability, I have described at length in the Book of Acts, where I have said that he appears to be the same as Lucius, whom S. Paul calls his kinsman, Rom xvi. 21. But he seems different to Lucius of Cyrene, mentioned in Acts xiii. 3. For S. Luke was of Antioch, not Cyrene. Again, the Roman Martyrology, on April 22, says that Lucius was among the first disciples of Christ, which cannot be said of S. Luke.

VI. The reason of S. Luke's having written a Gospel after SS. Matthew and Mark, was twofold. 1. To confute the false gospels that were then being published in Syria and Greece, as I have said before. 2. To write at length those words and acts of Christ which had been passed over by the other Evangelists, and especially His Infancy and Childhood, the Annunciation of His forerunner John the Baptist, His Conception, Nativity, Presentation in the Temple, Presence among the Doctors, the Conversion of St. Mary Magdalene, Zacchæus, the thief on the cross, the appearance to the two Disciples at Emmaus, the Parables of the Pharisee and Publican, the Good Samaritan, the Strayed Sheep, the Lost Piece of Money, the Prodigal Son, Lazarus and the Rich Glutton, and others; which show the mercy and pity of Christ to sinners and the miserable. See S. Irenæus, iii. 4, who recounts each. S. Luke also relates, more fully than the others, the Passion, Resurrection, and Ascension.

Lastly, S. Peter Damianus, in his Sermon on S. Matthew, says, "S. Luke observes the proper method and order when he describes the priestly stock of the Lord and His Person, and, with this object and intent, proceeds to describe at length every part of the Temple and the priests, to the end of the history. For, as the Mediator between God and man in His human nature, He pleased to be King and Priest in one, that through His kingly power He might rule, and, by His office of Priest, atone for us. These two "Personæ" of Christ are especially praised by the Fathers, for to Him principally and by singular prerogative God gave the seat of His Father David, that there might be no end of His Kingdom, and that He might be a Priest for ever, after the order of Melchisedek."

S. Anselm again, on Colos. iv., gives two reasons why S. Luke, more than the others, should speak of the mercy of Christ. 1. S. Luke was a physician of bodies; then, when he turned to Christ, he was made a physician of souls. Hence he speaks, more than the other Evangelists, of the mercies of the Redeemer, by which the weaknesses of sins are driven away. 2. In Christ, he describes the person of a Priest, making intercession for the sins of the whole world

Lastly, our own John de la Haye, in his Oparat. Evangel. chap. 68, recounts the twenty-five privileges granted to S. Luke, where, among other things, from S. Jerome, Bede, and Ado, he says that S. Luke never committed mortal sin, but passed a strict life of continual mortification; that he also preserved his virginity to the end, and was therefore beloved by the Blessed Virgin especially and before all others.

S. Ambrose and Titus of Bostra have commented especially on S. Luke. And Tertullian, in his whole work against Marcion (who had declared the Gospel of S. Luke, though adulterated, to be his own), treats of and explains many passages of this Gospel. Cardinal Toletus, also, wrote at length, and with exactness, on the first twelve chapters.