105. Chapter 46 - The Healing of the Ten Lepers

Chapter 46 - The Healing of the Ten Lepers

Luke 17:11-19 The Locale

Although Luke does not record the visit to Bethany and the resurrection of Lazarus, his account fits perfectly into the chain of events John has described. “And it came to pass, as they were on the way to Jerusalem, that he was passing along the borders of Samaria and Galilee” (Luke 17:11). Luke represents Jesus in a general movement toward the capital for the final Passover. The Galilean campaign was over; He was now evangelizing new territory, yet Luke describes Him as traveling in a direction away from Jerusalem. The note that Jesus was passing “along the borders of Samaria and Galilee” would be puzzling because of mentioning Samaria before Galilee; but, if Ephraim is correctly located in northern Judaea, then this description is a help in understanding the swinging movement of Jesus. He traveled northward out of this wild, desolate section of mountains about Ephraim along the edge of Samaria and Galilee into Peraea. Thus numerous commentators point out that the accounts of John and Luke join at this place. Luke does not indicate the exact location of this scene. The Lepers

“And as he entered into a certain village, there met him ten men that were lepers, who stood afar off: and they lifted up their voices, saying, Jesus, Master, have mercy on us” (Luke 17:12, Luke 17:13). Luke does not state whether the village was in Samaria or Galilee. It may have been in a sort of no man’s land in between sections so hostile to one another. Leper houses and colonies have existed in Palestine through the centuries, but the Bible gives no clear description of their manner of life, except that they were excluded from society by the Old Testament law and compelled to warn all who came near them. Relatives and friends probably brought food to them. We naturally find in the borders of Samaria and Galilee a mixed company of lepers — part Jewish and part Samaritan. Such a dreadful misfortune breaks down barriers between aliens. These ten may have been associated together or may have collected upon hearing of the approach of Jesus. They met Jesus as He was entering into a village, and they seem to have been lingering in the outskirts of the village, awaiting His coming.

They stood afar off as was commanded in the law (Leviticus 13:45, Leviticus 13:46). But instead of issuing the dismal warning Unclean! Unclean!, they addressed Jesus as “Master” and called on Him to have mercy on them. They did not feel it was necessary to state their need of help. Their brief, eloquent appeal shows faith both in His mercy and His power. Jesus’ answer was as brief and pointed as had been their request: “Go and show yourselves unto the priests.” Thus they were commanded to prove the faith which they had just declared. To turn away from Jesus before being healed was a severe test. The miracle followed immediately upon their obedience, as they started to go. They would probably seek priests living nearest their homes in some priestly city. The Samaritan would probably seek a priest in the temple on Mount Gerizim. The testimony of a priest as health officer was essential to restoring a leper to society. This provision in the law would be in use frequently when someone had been isolated under suspicion of having leprosy and would need verification by a priest that it had turned out to be some minor skin trouble, and not leprosy. In the case of these ten lepers another useful purpose was served, for the priests had to face the evidence of another miracle worked by Jesus. The Samaritan

Schleiermacher held that the Samaritan went to the priest and returned to Christ, but how would he have been able to find Him after so long a journey? And in the case of another meeting after some days Jesus could not have expected the ten lepers to be together. The text says plainly that the Samaritan turned back as soon as he saw that he was healed, which must have been instantly. There is no indication that he waited until he had been declared healed by a priest. His recovery would have been instantly apparent to him. Obedience is more important than sacrifice, but obedience and love are inseparable. The expression of his heartfelt gratitude was a natural act by which he dedicated his life to Christ in obedience. His Worship

“And one of them, when he saw that he was healed, turned back, with a loud voice glorifying God; and he fell upon his face at his feet, giving him thanks: and he was a Samaritan” (Luke 17:15, Luke 17:16). Some suggest that the reason for the loud shout was that he still stood afar off as the law had commanded until a priest had declared him clean. But his outcry seems rather to have come the instant he saw he was cured. It was the mighty shout of joy from the breast of a man who had recovered life anew. He was like the lame man healed by Peter and John at the gate of the temple, who showed his great joy by leaping and praising God. The next verse shows that he came close to Jesus and fell at His feet to express his gratitude. How much this posture revealed his acceptance of Jesus as the Son of God and his offering of divine worship to Christ, we cannot tell. If we knew what he said in his thanks-giving, we could determine how clear and strong his faith was.

All ten lepers had evidently heard much about Jesus. The first thing they would hear would be concerning His miraculous power and the fact that He had healed lepers. The second thing would be His astounding claims to deity and the fierce plots of the Jewish leaders to destroy Him on the ground that He was guilty of blasphemy. The emphatic manner in which Luke states that he was a Samaritan seems to imply the others were Jews. The reference of Jesus to him as “a stranger,” i.e., not a Jew, seems to carry the same implication (Luke 17:18). As ingratitude is one of the worst sins, it is also one of the most common. The character of these ten men was revealed by their conduct at this critical moment. The first thought of the nine was their selfish desires. The first act of the Samaritan was an expression of his love of God and his gratitude and devotion to Christ. The bodies of the nine had been changed, but their souls remained as selfish as ever. The Samaritan leaped for joy as he dedicated himself to Christ in grateful recognition of His power and truth. The actual examination by a priest could be delayed long enough to permit him to thank God and express his gratitude to Christ. The Samaritans were half Jewish and half heathen both as regards race and religion, but the Jewish religion prevailed among them as the years passed. Some refugees from Judaea also settled in Samaria and intermingled with them. No more heathen are reported as brought in, but Gentiles may have been in the midst, as was true of the Decapolis. Heathen idolatry prevailed largely at first, but gave place to monotheism as the Samaritans followed, in the main, the Pentateuch. It might have been difficult for this Samaritan to have shared in the great closing scenes of Jesus’ ministry. He might have learned much from the Samaritans of Sychar and could have heard from Philip the full gospel that was later preached in Samaria. The Nine The nine lepers who were in such haste to return to their former lives had faith enough to be healed, but not love enough to return and thank Jesus. They were like nominal Christians who profess faith and repentance, and are baptized, but do not appreciate what has been done for them by Christ sufficiently to live nobly for Him. Numerous are the excuses which have been suggested as probably in the hearts of the nine: (1) anxiety to get back to their families, and business and society; (2) thoughtlessness of their great debt to Christ; (3) influence of example; some went on because others did; the majority failed or refused to return, so the weaker ones went on with the crowd; (4) procrastination; some quieted their conscience by promising themselves they would return later, find Jesus, and thank Him. The Rebuke

“And Jesus answering said, Were not the ten cleansed? but where are the nine? Were there none found that returned to give glory to God, save this stranger?” (Luke 17:17, Luke 17:18). This is another instance where Jesus asked questions in order to get those present to know and understand the facts, not to gain information for Himself. He answered the earnest words of gratitude by calling attention to the fact that all ten had been cleansed and all ten should have been grateful. The fact is brought out that the ones with the largest background of religious privilege had been ungrateful, and the Samaritan with the least opportunity to know and accept the truth had risen to the heights in this great moment of his life. Plummer holds that Jesus was addressing bystanders whose presence has not been mentioned. But it seems rather that this is Jesus’ comment on the entire incident. There doubtless were others about, His apostles and chance travelers and bystanders, but why should He ask them what the Samaritan would be better prepared to answer?

Jesus “answered” the joyous expression of thanks by the Samaritan as He addressed the man, those standing about, and all who read the account. These questions so full of pathos strike deep into our own hearts and lives as we reflect upon our ingratitude. Jesus used this method of emphasizing that all ten had been healed. Luke has already affirmed this fact in his account, but those present may have needed to hear this fact plainly. The statement of Jesus is a dramatic expression of His poignant grief, which rises to a climax in this last question, that seems to be directed to the whole group about Him. The Spiritual Blessing

“And he said unto him, Rise, and go thy way; thy faith hath made thee whole” (Luke 17:19). Jesus’ general comment on the entire incident is followed by this direct, intimate word of assurance to the Samaritan. He is commanded to rise from his posture of worship, as he is prostrate on the ground before Him. To go his way would mean to fulfill the first command awaiting him, which was to seek out a priest for examination. He must then seek to make his “way” God’s way. “Thy faith hath made thee whole” shows the part the man’s faith had played in his cure in leading him to obey the command of Jesus to go and, then, to return instantly with grateful devotion. It also seems to suggest that a deeper spiritual blessing was conferred on the man by reason of his dedication of himself to Christ. The Greek verb is sodzo, “hath saved thee.” The nine, who were in such a hurry to get back into the world, lost this supreme blessing of the favor of God.