Luke 17
BolesLuke 17:1-10
- TO HIS
1 And he said unto his disciples,—This chapter was probably spoken while Jesus was still in Perea, or on his way from Perea to Jerusalem;some, however, think that he was in Galilee. It does not matter, as we cannot trace the steps of Jesus with accuracy; it is not necessary to do this. This was spoken to his disciples; some of them had proved unfaithful; this may have called up the warnings given to the disciples at this time. The wickedness of men is such that it cannot well be otherwise than that “occasions of stumbling should come.” The original from which “impossible” comes is only found here in the New Testament. The wickedness of men, the snares and temptations of the devil, give rise or produce the occasion to cause people to stumble. (Romans 14:13.) A condemnation is placed upon the one “through whom they come.”
2 It were well for him if a millstone—“Millstone” here means a common hand stone, not a large millstone which was turned by an ass, as in Matthew 18:6. Meal was ground in ancient times by taking one stone in the hand and pounding the grain on another stone which was firmly fixed on the ground or pavement; this was a hand mill. However, the stone was large enough to hold one down in the water. It was better then and is now that one suffer physical death rather than to cause any of God’s children to stumble, even the least one of them. Hence, it is a fearful thing to cause any of God’s people to stumble.
3, 4 Take heed to yourselves:—Here the warning comes with great force. They are to “take heed” to themselves; it is well to watch the conduct of others that one does not stumble, yet it is better to take heed to ourselves. Christians may be the occasion of other’s stumbling. Jesus had just spoken of the causes of stumbling and the fearful consequences that await the one who causes stumbling; he now warns his disciples that they need not look so far away from themselves; that they will find these occasions among themselves. “If thy brother sin, rebuke him.” The word “rebuke” is the same here in the original as in Luke 9:21; it implies an emphatic and solemn charge; strictly, it means to “lay a penalty upon one” or “to charge under penalty.” This rebuke should be administered in such a way as to bring about repentance. “If he repent, forgive him.”
And if he sin against thee seven times—“Seven” is a term that must be taken indefinitely; it means “very frequently,” “very often.” (Matthew 12:45; Matthew 18:22; Luke 11:26.) “Seven” is often used to denote a complete number; it is called a sacred number and is closely connected in the scriptures with forgiveness and retribution. (Lev. 4:6; 16:14 26:18, 21, 24, 28; Psalms 79:12; Daniel 4:16; Revelation 15:1.) The meaning is that as often as one sins and repents and asks forgiveness, so often shall forgiveness be extended. The disciples of Jesus should exercise forbearance and forgiveness at all times; by keeping in this frame of mind, one will not be caused to stumble by others sinning against him. Mutual concessions and mutual forgiveness are generally needed. It is well to compare this precept for the private intercourse of Christians. (See Matthew 18:15-18.)
5 And the apostles said unto the Lord,—The apostles felt that they were deficient in this spirit of forgiveness, which Jesus had enjoined upon them this has been pointed out as the only instance that we have of “the apostles” as a body saying anything to our Lord, or making any request. Doubtless they did make requests “as a body”; Matthew 17:19 and Acts 1:6 seem to be other instances when they made requests of Jesus. Their request here is that their faith be increased. It is a prayer: “Lord, increase our faith.” Jesus had frequently rebuked the lack of faith. (Matt. 8:26; 14:31 17 :19-21.) This is a prayer that all should pray; the literal meaning of the Greek seems to be “add to us faith”; that is, “give us more faith.” Possibly these disciples could have answered their own prayer.
6 And the Lord said, If ye had faith—Jesus now shows what faith would do; this was his way of answering their prayer. If they could see what faith could do, they could see how they could increase their faith. Jesus does not deny that they have faith, but said, “If ye had faith as a grain of mustard seed, ye would say unto this sycamine tree, Be thou plucked up, and it would be rooted up.” “Grain of mustard seed” was a term used to indicate a very small degree of faith. (Mark 11:23 Luke 13:19.) “Sycamine tree” was similar to the mulberry tree; it was different from the “sycomore tree” in Luke 19:4; however, the names are sometimes confused, but a physician, as Luke was, would make a distinction, as both were used medically. In Matthew 17:20 we have “mountain” in place of “sycamine tree.” This faith manifestly has reference to that special fatih which was necessary to work miracles. It seems that the least degree of this faith was sufficient to perform such a miracle.
7 But who is there of you, having a servant plowing—It is difficult to see the relation of these verses with that which precedes. However, it is introduced with “but” which institutes a contrast. Yet as it is brought by Jesus in this connection, we may see that it comes in close connection. Even if the disciples should have such faith as to perform miracles, they should not be elated over such achievements and filled with pride. In exercising such faith and such an unselfish spirit as to forgive a penitent brother, though he should sin against one seven times a day, and one should think that he did not merit anything, yet one has only done his duty when forgiveness is extended. So in exercising miraculous faith, one has only done one’s duty and merits no reward and should not be puffed up. A servant is supposed to obey his master, and when he is commanded to do anything when he has come into the house from the field, and is told to do something else, it is only his duty to do that.
8 and will not rather say unto him,—The plowing and feeding the sheep were common duties of servants; serving the master in the house may be considered extra duties imposed on those who have served in the field; yet it is the duty of the servant to serve his master in the house. The additional service to the laborers of the field illustrates the patience and untiring obedience of the servants. The field labor was ordinary service; the preparation for the evening feast demanded of them, when they returned weary with toil, tested the principles of their zeal and fidelity to their master. We are to take this parable or illustration in the sense which lies on its surface, of the obligations strictly implied in the relation of a servant to a master. A faithful servant will obey promptly every command of the master.
9 Doth he thank the servant—No special thanks are to be extended the servant for doing his duty. Being a faithful servant, he gladly gave the extra time and the larger measure of service, expecting nothing except the good will of the master. The servant will provide his master’s meal and serve him while eating it, and then consider that he has done only his well-understood duty, but nothing that calls for special gratitude from his master.
10 Even so ye also, when ye shall have done all the things— Jesus makes his own application. His disciples are to serve him faithfully; it matters not what the service may be; some services will be delightful—such as worshipping God and praising him; other services will be unpleasant—such as bearing burdens, suffering persecutions in his name, and ministering to the afflicted. With the apostles there were services of the ordinary disciple of Jesus; then there were the special works of the apostles, and miraculous gifts and other work of the Holy Spirit. However, after they had done everything, they were to say: “We are unprofitable servants; we have done that which it was our duty to do.” “Unprofitable” does not mean “useless,” but having rendered no service beyond what was due.
Luke 17:11-19
- THE LEPER
11 And it came to pass, as they were on the way to Jerusalem,—It seems that Jesus was on the border between Samaria and Galilee; others think that these things occurred as Jesus went through Galilee and Samaria. Some think that Jesus at this time traveled a more unfrequented route to avoid the conflicts that he might have when traveling the routes that the Jews usually traveled. Jesus was going from Ephraim 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. (John 11:54.) The Samaritans did not object to people going north away from Jerusalem, but did not like to see them going south toward the city. (Luke 9:51-56.) It is thought that Jesus was on his way to Jerusalem to attend the feast of the tabernacles, which occurred in the seventh month of the Jewish year.
12, 13 And as he entered into a certain village,—We are not told what village this was; it is designated with the indefinite phrase “a certain village.” Lepers were considered unclean by the law; they were not allowed to enter towns and villages, but were often found near the gates begging of the travelers who passed by. (Leviticus 13:46; Numbers 5:2-3.) Oftentimes lepers went together; they were bound by common interests and sympathetic cords. There were ten lepers at the gates of this village as Jesus entered; they “stood afar off.” They were required by law to keep themselves from others so that others would not be defiled by them. They stood far off from the highway in order not to pollute anyone by contact with him. The law for this separation is found in Leviticus 13:45-46 and Numbers 5:2. We have an illustration of it in 2 Kings 15:5.
and they lifted up their voices,—Being afar off they would have to lift “up their voices,” or speak loud enough or shout to those who pass by. They cried for mercy; they wanted help; this time they were not asking for alms. They said “Master, have mercy on us.” At another time a leper came to Jesus and asked to be healed. (Matthew 8:2-3.) Bartimaeus called Jesus “son of David,” and asked for mercy. (Mark 10:47.) They asked Jesus to take pity on them, which included his healing them; while their prayer was gentle, the particular thing they wanted was to be healed.
14 And when he saw them, he said unto them,—They got the attention of Jesus by their loud cry for mercy. The eyes and ears of Jesus were ever open to the cry of the distressed. They asked with a certain degree of faith; Jesus tested their faith by commanding them to go and show themselves “unto the priests.” A leper, according to the law, when cured, was to show himself to the priest, who would admit him into the congregation, giving him a testimony or certificate of his cure. (Leviticus 13:1-6; Leviticus 14:1-32; Luke 5:14.) As they went their way, “they were cleansed.” This was a severe test of their faith; they were not cleansed the moment Jesus spoke to them; they heard his command, and they began to obey him; they had started to the priest and were cleansed as they were thus obeying the command of Jesus. When they arrived at the house of the priest, they were ready for him to pronounce them healed.
15, 16 And one of them, when he saw—We are not told how far they had gone before they discovered that they were healed. It was sufficient distance to test their faith; possibly they had gone some distance from Jesus before one of them turned back, and “with a loud voice” glorified God. This one was so overwhelmed with joy and gratitude that he wanted to give God the glory for his cleansing. The other nine did not return. The one who did return to give thanks was “a Samaritan.” It was least expected that the Samaritan would praise God and thank Jesus; however, from the one from whom it was least expected came the greatest gratitude and praise. He not only gave open and loud expression of his praise to God, but “he fell upon his face” at the feet of Jesus. It is remembered that the Jews and Samaritans had no dealings with each other. (John 4:9.) The one man who felt grateful enough to return and thank Jesus and praise God for his cleansing was a despised Samaritan.
17 And Jesus answering said,—Only ten per cent of those who received the blessings here showed gratitude. There is something pathetic in the question that Jesus asked: “But where are the nine?” Ten had been cleansed; one had returned to praise God and thank him;this one was a Samaritan —the least expected of the number. Jesus remembered everyone whom he blessed; he did not forget that he had cleansed ten, and he noticed that only one had returned. All were ready to receive a blessing; all cried for mercy; but nine were not as anxious to give praise and thanksgiving. Many today are far too much like the nine lepers.
18, 19 Were there none found that returned—This verse continues the thought introduced in the preceding verse. Some have thought that this Samaritan returned because he was not permitted to approach the priest and worship with the other nine. Jesus received no answer to his query, and he thus asks another one in this verse. “Were there none found that returned to give glory to God, save this stranger?” “Stranger” here means an alien, foreigner, belonging to another nation. This “stranger” probably had stronger faith than the other nine, or he would not have appealed to a prophet of the Jews, who were his enemies. After receiving no answer to his question Jesus said to the Samaritan who was prostrate at his feet (verse 16): “Arise, and go thy way: thy faith bath made thee whole.” The Samaritan who had been cleansed was humble, grateful, and full of faith; it was according to his faith that he was made whole. It has been argued that Jesus cleansed the leper both in body and soul.
Luke 17:20-37
- THE COMING OF THE KINGDOM
20, 21 And being asked by the Pharisees,—Jesus had preached, as did John, that the kingdom of God “was at hand”; he had taught his disciples to preach the same message. Now the Pharisees come to him and ask him particularly “when the kingdom of God cometh.” “The kingdom of God” is equivalent to “kingdom of heaven” in Matthew 3:2. “The kingdom of God,” as a phrase, may have special reference to the owner of the kingdom, while “kingdom of heaven” has special reference to its central locality. It is the same as “kingdom of Christ,” or simply “kingdom.” (Ephesians 5:5; Hebrews 12:28.) The prophets had foretold of a spiritual kingdom, but the Jews had misunderstood the nature of the kingdom and perverted the meaning of the prophecy so they were expecting an earthly and temporal kingdom. This kingdom of which Jesus taught was the same as his reign or administration, and was spiritual in its nature. (John 18:36; Romans 14:17.) We do not know what prompted the Pharisees to ask this question at this time; we are persuaded that they had no good motive in asking it.
The kingdom of God cometh not with observation:—The original Greek from whence we get “observation” is used only here in the New Testament. There is some measure of rebuke to the Pharisees in this statement; the progress of the kingdom could not be determined by visible marks like that of an earthly kingdom; its approach could not be observed by the senses, or its progress watched by its outward manifestations. This spiritual kingdom is not to be judged by outward show, political and military triumphs, or the glory of an external and conquering kingdom. This kingdom is not of such a nature that they could, with the fleshly senses, locate it either here or there. This kingdom “is within you.” Some translations put it “among you,” but “within you” seems to be a better translation. Some think that “within you” means that the kingdom was not within the Pharisees, and that Jesus is not speaking of the “inwardness” of the kingdom, but of its “presence.”
22 And he said unto the disciples,—Jesus now turns from the Pharisees and speaks to his disciples. He said that the day would come when they should “desire to see one of the days of the Son of man, and ye shall not see it.” It is difficult to determine just what Jesus means here; to what special event or clutter of events does Jesus here refer? It is thought that he had reference to the severe trials and struggles and progress that his kingdom would have; the time would come when they should “desire to see one of the days of the Son of God.” “One of the days” that they should desire to see may refer to one of the days that was then passing when mercy was offered by Jesus. During the life of Jesus the fate of the nation hung in the balance. If the disciples in times of discouragement and despondency should wish again the earthly presence of their Lord, how much more would this be true of the Pharisees and the unbelieving Jews in the days of their dreadful calamities, when they shall discern and acknowledge too late the character and claim of the Messiah whom they rejected.
23, 24 And they shall say to you, Lo, there!—Jesus knew that after his departure from earth there would arise many false Christs whom his disciples would be urged to recognize and follow; he plainly warns them to give no attention to these false claims, nor endeavor to satisfy their longing desire for the personal presence of the Messiah by giving heed to those pretenders, who would throng the land, as the time of the righteous retribution of the nation drew near.
for as the lightning,—The coming of the Messiah would not be from the earth, but from heaven; it would not be manifested only in a certain place, but everywhere conspicuous, like the lightning, which “shineth unto the other part under heaven.” The earthly presence of Christ while on earth was as clear and manifest as the lightning which flashes over and illuminates the whole heaven; so also his second coming will be manifest so that no one need be mistaken. (Matthew 24:30-31; Matthew 25:31.) No doubt or uncertainty will accompany his coming. The second advent of Christ will be so sudden, so clearly marked, and so unmistakable that true believers shall at once recognize it as the coming of their King; all should be ready for his coming. Some have thought that Jesus meant nothing more than the march of the Roman armies to destroy Jerusalem. This is entirely unsatisfactory as an explanation.
25 But first must he suffer many things—The second advent must come after the cross. Here Jesus predicts his further persecution, his suffering, his crucifixion, his burial, his resurrection, and his ascension back to heaven. Since his coming is “from” heaven, he must of necessity ascend back to heaven. He would be “rejected of this generation”; in his condemnation to death and demanding his crucifixion he emphasized their rejection of the gospel and his kingdom. (Luke 23:18-21; John 19:15; Acts 3:13-15; Acts 7:51-52; Acts 13:46; Acts 28:25-28.) This rejection of Jesus was foretold by the prophets and fulfilled by the generation among whom Jesus moved at that time. In this rejection there was also implied the necessary sufferings of his disciples. (Matthew 10:24-25 , Romans 8:17; 1 Peter 4:13.)
26, 27 And as it came to pass in the days of Noah,—The parallel record of this is found in Matthew 24:37-41. It has been argued by some that this has reference only to the second advent of Christ, while others have argued that it has reference to the establishment of his kingdom and the destruction of Jerusalem by the Roman army. A similarity exists between the condition of the people during the days of Noah and the condition that will exist when Christ comes again. Noah warned the people and told them of the impending flood; they refused to heed his warnings and went along in the daily affairs of their sinful life; they gave no heed to his warnings; “they ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark.” They followed their sinful ways without giving any heed to his warning and were all destroyed. They ridiculed the idea of a flood and their own destruction. So their destruction came upon them when they least expected it.
28, 29 Likewise even as it came to pass in the days of Lot; —Luke records two comparisons between the conditions at the second coming of Christ and former times; first he brings in contrast the manner of living just before the flood, and then the manner of living during the days of Lot. Lot was a sojourner of Sodom; the people were very wicked at that time. (2 Peter 2:5-6; Jude 1:7; Jude 1:14-15.) The suddenness of the doom of Sodom is recorded in Genesis 19:1-29. The people were eating, drinking, buying, selling, sowing, reaping, and building when the sudden destruction came upon the Sodomites. The suddenness of the destruction is indicated by its raining “fire and brimstone from heaven.” Burning brimstone and sulphurous flames came from heaven; God controls the elements as he wills. The account of the destruction of Sodom is given in Genesis 19:24 : “Then Jehovah rained upon Sodom and upon Gomorrah brimstone and fire from Jehovah out of heaven.”
30 after the same manner shall it be in the day—With the same suddenness and unexpectedness shall the Son of man be revealed; when he shall appear the second time with all of his power and glory manifested, it will be with such suddenness that no one will have time to make further preparation; hence, the importance of watching and being ready. Many refer this to the destruction of Jerusalem; they claim that in such a manner will the sudden, unexpected, and tragical destruction of Jerusalem come. It seems that the destruction of Jerusalem is first and typical of the coming of Christ and the destruction of all earthly things.
31 In that day, he that shall be on the housetop,—A parallel of this may be found in Matthew 24:17-18. “In that day” evidently means the day when “the Son of man is revealed” , this would appear to refer primarily to his second coming, but may also be applied to its type, the destruction of Jerusalem, when the power of Christ, the King of kings, was revealed in judgment upon a wicked and unbelieving people. “Housetop” literally means “upon the house.” The houses in Palestine were built with flat roofs, and were close enough together that one who was on the housetop could travel from one house to another and finally reach the walls of the city and escape without coming down into the street. Many dwelt on the housetop as we now occupy “the living room.” The admonition is not against “coming down,” but against coming down “to take” away “his goods in the house.” There would be no use in attempting to save what household goods one had, when the sudden destruction came upon them.
32 Remember Lot’s wife.—Jesus again refers to the destruction of Sodom and reminds us that in addition to the destruction of the Sodomites Lot’s wife was destroyed. She began to flee through the urgency of the angels, but she hesitated, looked back with longing desire, and even turned her face toward the doomed city, and perished in its destruction. Instead of following closely the steps of her husband, she turned her face toward the home she was unwillingly leaving and was destroyed. She became “a pillar of salt.” (Genesis 19:26.) Thus she became a monument of the fearful consequences of delaying or refusing to obey God.
33 Whosoever shall seek to gain his life shall lose it:—Here Jesus still further warns against any effort to save material things, or even one’s life; when the destruction comes, whether it be that of Jerusalem or the destruction at the second coming of Christ, one should not give so much concern to earthly life or the material things that sustain it. Jesus here uses a proverbial saying that he frequently repeated. (Matthew 10:39; Matthew 16:25; Mark 8:35; Luke 9:24; John 12:25.) “But whosoever shall lose his life shall preserve it.” The one who seeks to preserve his life by neglecting or refusing to do God’s will shall lose his life; but the one who is willing to sacrifice his own life for the sake of Christ shall gain eternal life. He shall not, if he is faithful to God, perish among those who are wicked at the second coming of Christ.
34, 35 I say unto you, In that night—“In that night” or “on this night” when Christ comes. It is equivalent to “in that day.” (Verse 31.) In representing the close and intimate fellowship denoted by two occupying the same bed, it would be natural to say “in that night” being the time when persons were accustomed to being in bed. Christ is represented as coming “as a thief in the night” (1 Thessalonians 5:2) and at a time when no one is expecting him (Matthew 24:44). “Two men on one bed,” may be a “dining couch,” so some think. One of them shall be taken and the other forsaken; one may be faithful to the Lord and the other unfaithful. Another illustration is given—“two women grinding together” one of them should be taken and the other left. Grain was ground by a hand mill, and as women generally prepared the meal, the grinding was done by women.
Some ancient authorities add verse 36: “There shall be two men in the field; the one shall be taken, and the other shall be left.” This verse is recorded in Matthew 24:40. The Revised Version omits verse 36 on good authority. It carries with it the same force as the other two illustrations, and does not add anything to the teachings. Some think that it is an interpolation from Matthew since the oldest manuscripts do not contain it; it is omitted by the highest and best critical authorities.
37 And they answering say unto him, Where, Lord?—The question here asked by his disciples is: “Where shall this take place?” Where shall this separation for life and death take place? The disciples could not appreciate the spiritual truths of their Master’s teaching. They did not understand the nature of his kingdom, or the nature of his first advent; they could not comprehend his teaching on his second advent. Jesus replied that where there is a carcass there will be the eagles to devour it; wherever there may be these great sins, crying to God for retribution, there the agents of God’s retribution will come down and pour their vials upon the place. Luke, more than Matthew or Mark, notices the questions which gave rise to the teachings presented here. The disciples seem to have been excited with mingled surprise and fear; their question gave Jesus an opportunity to declare that punishment will not be confined to any one spot, but will be inflicted where sin may be found. The simple meaning seems to be that as surely as the eagles gather around a lifeless body, so surely will the Son of man come to judgment.