Luke 17

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 9 2 8 0 0 CHAPTER XVII ) Outline of Chapter 17) ) Theme: The Work Thou Gavest Him to Do) 17:1 10 A Warning Issuing in The Parable of The Coldly Calculating Servant) 17:11 19 A Miracle: The Cleansing of Ten Lepers, Only One of Whom Returned to Give Thanks) 17:20 37 A Prophecy: The Coming of the Kingdom) ) 17:1 10 A Warning Issuing in The Parable of The Coldly Calculating Servant) 1 1 2 8 0 “tw://bible.?id=40.18.6|AUTODETECT|” For 17:1, 2 cf. ) 7 1 -1 9 0 “tw://bible.?id=40.18.6|AUTODETECT|” Matt. 18:6) 1 1 -1 9 0 “tw://bible.?id=40.18.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.18.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=41.9.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.42|AUTODETECT|” Mark 9:42) 1 1 -1 9 0 0 ;) 1 1 2 8 0 “tw://bible.?id=40.18.21|AUTODETECT|” For 17:3b, 4 cf. ) 7 1 -1 9 0 “tw://bible.?id=40.18.21|AUTODETECT|” Matt. 18:21) 1 1 -1 9 0 “tw://bible.?id=40.18.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.18.22|AUTODETECT|” 22) 1 1 -1 9 0 0 ; ) 1 1 2 8 0 “tw://bible.?id=40.17.20|AUTODETECT|” and for 17:5, 6 cf. ) 7 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” Matt. 17:20) 1 1 -1 9 0 “tw://bible.?id=40.21.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.21|AUTODETECT|” 21:21) 1 11 2 8 0 0 17 1 He said to his disciples, Temptations are bound to come, but woe to him through whom they come. 2 Better is it for him if, with a millstone hung around his neck,��465�� he has been hurled into the sea, than that he should cause one of these little ones to sin.) 3 Constantly be looking out for one another.��466�� If your brother commits a sin, reprove him; and if he repents, forgive him. 4 Even if he sins against you seven times in a day, and seven times comes back to you, saying, I m sorry, you must forgive him. ) 5 The apostles said to the Lord, Increase our faith. 6 The Lord replied, If you have faith as (small as) a mustard seed, you would say to this mulberry tree, Be uprooted and planted in the sea, and it would have obeyed you.) 7 Who among you, if he has a servant plowing or tending sheep, will say to him when he comes in from the field, Come at once and recline at table ?��467�� 8 Will he not rather say to him, Prepare my supper, dress up properly so you can wait on me��468�� until I finish eating and drinking, and after that you may eat and drink ? 9 Does he thank the servant because the latter did what he had been ordered to do?��469�� 10 So you also, when you have done everything you were ordered to do, say, We are unprofitable servants; we have (merely) done our duty. ��470��) ) A. The Warning) For a possible connection between chapters 16 and 17 see p. 540. Another possible link is as follows: Hell (16:23, 24) is terrible. Once there, escape is impossible (16:26 31). The disciples of Jesus should be on their guard, therefore, lest through their words or actions others are led astray and perish everlastingly (see 17:1).) As was true with respect to chapters 15 and 16, so also chapter 17 can be conveniently divided into three parts. See the Outline.

Part I contains an earnest warning and ends with a parable (verses 1 10). Part II reports a miracle (verses 11 19). Part III is, to a large extent, a prophecy (verses 20 37).) 1. He said to his disciples, Temptations are bound to come, but woe to him through whom they come.) Though in the opinion of many exegetes there is no topical or any other connection between the various parts of chapter 17, this verdict is not necessarily true. There are connections, though the one which this or that interpreter sees may not have been the one which the evangelist had in mind. The notion that the sayings are wholly disconnected flies in the face of 1:3.

Luke has given us an orderly account. His thoroughly inspired report is not a hodgepodge.) The Pharisees had been treating with disdain the tax-collectors and sinners who crowded around Jesus (15:1, 2). The rich show-off of the parable had treated Lazarus similarly (16:19 21). By means of this attitude spiritual harm could easily be done to the neglected and/or despised people. Jesus now warns his disciples not to commit a similar sin; that is, in their case, not to be an occasion of stumbling for the outcasts who had turned to the Savior for refuge.) 1 1 2 8 0 “tw://bible.?id=40.18.7|AUTODETECT|” It is, however, impossible in this present realm of sin to put an end to every temptation, every enticement to sin. Temptations are bound to come. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.18.7|AUTODETECT|” Matt. 18:7) 1 1 -1 9 0 “tw://bible.?id=46.11.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.19|AUTODETECT|” I Cor. 11:19) 1 1 -1 9 0 “tw://bible.?id=54.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.1|AUTODETECT|” I Tim. 4:1) 1 1 -1 9 0 0 . It is of the very nature of sin that it spreads. It would be easier to stop water hyacinths from clogging the waterways of Florida than to prevent temptations from clogging the tracks of the human race, including even the church. But though it is impossible to eradicate temptations, by God s grace it is possible to prevent oneself from belonging to the company of the tempters. And a wrong attitude on the part of a disciple could easily tempt the despised one to sin by returning evil for evil. It is understandable that Jesus continues:) 1 4 2 8 0 0 2. Better is it for him if, with a millstone hung around his neck, he has been hurled into the sea, than that he should cause one of these little ones to sin.) What a terrible thing it is to place in the path of even the least of Christ s disciples a temptation; that is, an enticement to sin, a beguiling allurement, a trap.) The millstone of which Jesus speaks is the top stone of the two between which the grain is crushed. The reference is not to the handmill but to the much heavier stone drawn by a donkey. In the middle of the topstone there is a hole through which grain can be fed so as to be crushed between the two stones. The presence of this hole explains the phrase a millstone hung around his neck. With such a stone around the neck to have been hurled into the sea makes drowning doubly sure.

Note these little ones. How dear they are to the Savior!) Because the sin of leading others astray is so terrible, Jesus may have added the admonition, Be constantly watching yourselves, so as not to become involved in this sin. This interpretation makes the connection with the immediately preceding clear. However, the original can also be rendered: 3. Constantly be looking out for one another. Thus construed these words easily link with what immediately follows: if your brother commits a sin reprove him; and if he repents forgive him.

Jesus continues: 4. Even if he sins against you seven times in a day, and seven times comes back to you, saying, I m sorry, you must forgive him.) 1 1 2 8 0 “tw://bible.?id=40.18.21|AUTODETECT|” Just as it is wrong for disciples to entice others into sin, so also it would be wrong for them not to be forgiving when others sin against them. They should reprove the offender, and if he repents they should be quick to forgive him. Moreover, as in his answer to Peter s question, recorded in ) 7 1 -1 9 0 “tw://bible.?id=40.18.21|AUTODETECT|” Matt. 18:21) 1 1 -1 9 0 “tw://bible.?id=40.18.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.18.22|AUTODETECT|” 22) 1 1 -1 9 0 0 , so also here Jesus emphasizes that the spirit of forgiving love recognizes no boundaries or limitations. What Jesus means, therefore, is Forgive the penitent without ever stopping. ) 1 3 2 8 0 0 This double requirement, namely, on the one hand, to steer clear from causing others to stumble, and on the other, always to be ready to forgive, requires strength from above. And believing that such strength will be given to them in answer to their prayers requires more faith than the disciples feel they now have. This situation explains verse 5. The apostles said to the Lord, Increase our faith.) Note the encouraging reply: 6. The Lord replied, If you have faith as (small as) a mustard seed, you would say to this mulberry tree, Be uprooted and planted in the sea, and it would have obeyed you.) As the note on 17:6 on pp. 801, 802 shows, this probably means, If you have faith as small as a mustard seed, and if you would constantly put it into practice, you would say to this mulberry tree, etc. In other words, no task assigned by the Lord, including even causing a mulberry tree to be uprooted and planted in the sea, would be impossible for you to accomplish, as long as you remain in trustful contact with God.) 1 1 2 8 0 “tw://bible.?id=40.17.20|AUTODETECT|” Thus also a mustard seed, be it ever so small, because of its vital and uninterrupted contact with its nourishing environment, grows and grows until it becomes a tree so tall that the birds of the air come and lodge in its branches. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” Matt. 17:20) 1 1 -1 9 0 0 .) 1 8 2 8 0 0 The apostles, strengthened by this assurance, will now supposedly begin to perform marvelous works. But in what spirit? With what attitude of mind and heart? That this makes a difference is clear from 10:17, 20, and from the paragraph which now follows:) B. A Parable) 7 10. Who among you, if he has a servant plowing or tending sheep, will say to him when he comes in from the field, Come at once and recline at table?

Will he not rather say to him, Prepare my supper, dress up properly so you can wait on me until I finish eating and drinking, and after that you may eat and drink? Does he thank the servant because the latter did what he had been ordered to do? So you also, when you have done everything you were ordered to do, say, We are unprofitable servants; we have (merely) done our duty.) Wrong interpretations of this parable have led to various difficulties. Questions such as the following have been asked:) a. Does not Jesus contradict himself when he says that no master would ever tell his servant, when he comes in from the field, to recline at table, with the implication that he, the master, would wait on him; while in 12:37 Jesus promises to do that very thing?) b. Why would servants, who have done everything they had been ordered to do, be called unprofitable?) c.

What moved Luke, immediately after reporting this parable, to go all the way back to the beginning of the journey he is describing, and thus picture Jesus as traveling along the border between Samaria and Galilee ? See 17:11.) With the right interpretation of this parable everything falls into line and the difficulties vanish.) 1 1 2 8 0 “tw://bible.?id=41.1.20|AUTODETECT|” It is clear that we are dealing here with the owner of a small farm. This farmer has only one servant. Some insist that the word used in the original namely doulos a word which sometimes means slave, sometimes servant, must here be rendered slave. We should remember, however, that Jesus is addressing his message primarily to his disciples (verse 1). He is saying, Who among you & ? Is it not probable that some of these disciples had servants rather than slaves? See ) 7 1 -1 9 0 “tw://bible.?id=41.1.20|AUTODETECT|” Mark 1:20) 1 1 -1 9 0 0 . Further, we should understand that what the parable is picturing is that which does not happen in the realm in which God is consistently recognized as King. In fact, the very opposite takes place here.) 1 4 2 8 0 0 The servant pictured in this parable does only what he has been ordered to do, and the spirit of a slave has taken possession of him. All day long he has been plowing or tending sheep. When he comes in from the field, his boss orders him to wait on him while he, the master, is eating and drinking. The servant is told, When I m finished, you can eat. The servant obeys. He does exactly what he was told to do, no less but also certainly no more.

Why does he do it at all? Probably because he does not want to lose his job. After all, he has to eat. So, grudgingly he finishes his chores. Are we becoming guilty of exaggeration when we picture this coldly calculating servant as looking out of the corner of his eye every once in a while to see how the farmer is doing, whether he is not almost finished with his meal?) However that may be, we believe that Robertson, Word Pictures, Vol. II, p. 227, has interpreted the parable correctly when he states, The slavish spirit gains no promotion in business life or in the kingdom of God.

Naturally the master of this coldly calculating servant would not even think of waiting on such a servant.) What the parable means, therefore, is this:) a. In the kingdom of God the realm in which God s sovereignty is gladly recognized matters are entirely different. To be sure, here, too, God s children aim to do his will, but they do it with gladness of heart, in the spirit of love and gratitude.) 1 1 2 8 0 “tw://bible.?id=42.12.37|AUTODETECT|” b. In their case the promise of ) 7 1 -1 9 0 “tw://bible.?id=42.12.37|AUTODETECT|” Luke 12:37) 1 1 -1 9 0 0 (the Lord waiting on them) will be realized. See the explanation of that passage.) 1 12 2 8 0 0 c. And now, too, we begin to understand what may well have been the reason why the evangelist, after reporting this parable, immediately proceeds to tell the story about the ten lepers who were cured by Jesus. All ten were ordered to show themselves to the priests. All ten, in obedience to the command, go on their way. One, however, returns. He is the exact opposite of the coldly calculating servant.

He praises God and thanks Jesus. He does more than he had been ordered to do. And he does it exuberantly. Luke has indeed given us an orderly account. ) For Practical Lessons and Greek Words, etc., see pp. 799 803.) ) 17:11 19 A Miracle: The Cleansing of Ten Lepers, Only One of Whom Returned to Give Thanks) 11 Now as Jesus was going on to Jerusalem, he was traveling along the border between Samaria and Galilee. 12 And as he was entering a certain village, there met him ten leprous men, who stood at a distance 13 and lifted up their voices, saying, Jesus, Master, take pity on us. ��471�� 14 When he saw them he said to them, Go and show yourselves to the priests. And as they were going they were cleansed.) 15 Then one of them, upon seeing that he was cured, turned back and in a loud voice praised God, 16 and fell on his face before Jesus feet, thanking him. And he was a Samaritan!) 17 Jesus asked, Were not all ten cleansed?

Where, then, (are) the nine? 18 Were none found to return and give praise to God except this foreigner? 19 And he said to him, Get up and go on your way; your faith has made you well. ) ) 11. Now as Jesus was going on to Jerusalem, he was traveling along the border between Samaria and Galilee.) The probable reason why Luke turns back in his story to what happened earlier, that is, at the very beginning of the journey to Jerusalem by way of Perea, has already been given. See on verses 7 10. For the translation along the border between Samaria and Galilee see the note on 17:11 on page 803.) As we see it, then, Jesus, in the company of his disciples, was traveling along the border between Samaria and Galilee, probably taking the road which near Bethshean crosses the Jordan into Perea. See map, p. 854.) 12, 13. And as he was entering a certain village, there met him ten leprous men, who stood at a distance and lifted up their voices, saying, Jesus, Master, take pity on us.) 1 1 2 8 0 “tw://bible.?id=3.13.45|AUTODETECT|” The exact place where the miracle took place is not indicated, and is of little importance. The ten lepers were of mixed nationality (verses 16, 18); this is not a strange phenomenon where two provinces meet. Besides, misery loves company, and when one is afflicted with leprosy nationality ceases to be a barrier to fellowship: Jew and Samaritan unite. For more on leprosy see on 5:12 16. In view of ) 7 1 -1 9 0 “tw://bible.?id=3.13.45|AUTODETECT|” Lev. 13:45) 1 1 -1 9 0 “tw://bible.?id=3.13.46|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.13.46|AUTODETECT|” 46) 1 1 -1 9 0 “tw://bible.?id=4.5.2-4.5.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.5.2-4.5.4|AUTODETECT|” Num. 5:2 4) 1 1 -1 9 0 “tw://bible.?id=4.12.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.12.14|AUTODETECT|” 12:14) 1 1 -1 9 0 “tw://bible.?id=4.12.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.12.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=12.7.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.7.3|AUTODETECT|” II Kings 7:3) 1 1 -1 9 0 0 it is not surprising that these ten leprous men stood at a distance. When Jesus was entering the unnamed village the ten cry out their voices still enabling them to do so Jesus, Master, take pity on us. ) 1 1 2 8 0 0 14. When he saw them he said to them, Go and show yourselves to the priests.) 1 1 2 8 0 “tw://bible.?id=3.14.1|AUTODETECT|” How different this act of healing leprosy from the one described in 5:13. In the present case Jesus does not touch the ten. In fact, he does not even say, Be cleansed, or anything similar. He simply tells them to go and show themselves to the priests. This was required by the law 7 1 -1 9 0 “tw://bible.?id=3.14.1|AUTODETECT|” Lev. 14:1) 1 1 -1 9 0 0 f.). Besides, once the priests had pronounced them healed, they would be restored to full social and religious fellowship with the rest of the people. And as they were going they were cleansed.) 1 5 2 8 0 0 Note in how many respects these ten men were alike: (a) all were afflicted with the dreadful disease; (b) all were determined to do something about it; (c) all had heard about Jesus, and believed that he might be able to cure them, at the very least would take pity on them; (d) all appeal to Jesus, acknowledging him as Master or Rabbi; (e) all, in obedience to Christ s command, proceed on their way to the priests; and (f) all are healed.) But at this point the similarity ends. The evangelist must have been happy to be able to record that not all the ten were like the unprofitable servant of the immediately preceding parable, who did only what he had been commanded to do. It must have grieved the beloved physician that he was unable to report that what was true of the one was also, in every respect, true of the nine. Here is Luke s report:) 15, 16. Then one of them, upon seeing that he was cured, turned back and in a loud voice praised God, and fell on his face before Jesus feet, thanking him. And he was a Samaritan!) While the ten had started on their way to the priests, a current of health and vigor was rushing through every tissue of their bodies.

They were completely cured and they knew it. But suddenly one of the ten only one turned around and walked back to Jesus. It may be assumed that he had not as yet arrived at the headquarters of the priests. The account leaves the impression that the ten had not walked very far away from their Healer before this one man returned. Nothing prevented him from seeing the priests a little later.) As he returned he praised God, thereby publicly acknowledging him as the One to whom he owed the great blessing he had just now received. Also, he fell on his face and thanked Jesus, for in the Master he recognized God s Representative, God s power and love operating through Jesus.

That at least! How this man loved Jesus! Was not his humble gratitude born of love?) 1 1 2 8 0 “tw://bible.?id=43.4.9|AUTODETECT|” It is with marked emphasis that the evangelist adds, and he was a Samaritan! As if to say, Think of it, a Samaritan! A man belonging to a race hated by the Jews. Were not Jews and Samaritans enemies? See 9:52, 53; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.4.9|AUTODETECT|” John 4:9) 1 1 -1 9 0 “tw://bible.?id=40.8.10-40.8.12|AUTODETECT|” . Did not the Jews look down on the Samaritans because this mixed race was not sound in its theology? But this Samaritan is different; by God s grace, of course. He thanks & a Jew! When the present passage is added to such other Lucan references as 4:25 27; 7:9 7 1 -1 9 0 “tw://bible.?id=40.8.10-40.8.12|AUTODETECT|” Matt. 8:10 12) 1 1 -1 9 0 0 ); 11:30 32, does it not become clear that what Luke is saying is this: an international church, consisting not only of Jews but certainly also of non-Jews, is gradually being established?) 1 1 2 8 0 0 17 19. Jesus asked, Were not all ten cleansed? Where, then, (are) the nine? Were none found to return and give praise to God except this foreigner? And he said to him, Get up and go on your way; your faith has made you well.) 1 1 2 8 0 “tw://bible.?id=19.147.20|AUTODETECT|” It is clear that Jesus was grieved because only one of the ten cleansed lepers returned to give praise to God. Think of it: only one out of ten, and that one not a Jew but a Samaritan! This shows that although the Jews, as a nation, had been blessed far above any other nation 7 1 -1 9 0 “tw://bible.?id=19.147.20|AUTODETECT|” Ps. 147:20) 1 1 -1 9 0 “tw://bible.?id=23.5.1-23.5.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.5.1-23.5.4|AUTODETECT|” Isa. 5:1 4) 1 1 -1 9 0 “tw://bible.?id=30.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.3.2|AUTODETECT|” Amos 3:2) 1 1 -1 9 0 0 ), yet here a group of Jews allow a Samaritan to surpass them in praising God and giving thanks.) 1 2 2 8 0 0 There must have been an argument. It is hard to believe that without revealing his intentions the Samaritan had suddenly left the group to return to Jesus. The probability almost certainty is that he had urged the others to return with him. But no, they refused.) Yes, the refusal of the nine pained Jesus. What is often overlooked is the humility revealed in his double question, Where, then, are the nine? Were none found & ? Jesus asks, Were none found to return and give praise to God & ? He does not even add, and to thank me. He is deeply concerned about the fact that his Father in heaven did not receive the praise due to him. He says nothing about himself.) 1 1 2 8 0 “tw://bible.?id=40.5.45|AUTODETECT|” The Most High & is kind to the ungrateful and wicked (6:35). He causes his sun to rise on evil (people) and good, and sends rain on righteous and unrighteous 7 1 -1 9 0 “tw://bible.?id=40.5.45|AUTODETECT|” Matt. 5:45) 1 1 -1 9 0 0 ). Common blessings, to be sure. But no common gratitude!) 1 1 2 8 0 “tw://bible.?id=40.9.22|AUTODETECT|” Jesus, having received the offering of a thankful heart and thankful lips, dismisses the Samaritan with the familiar words they occur also in 7:50; 8:48; 18:42; and cf. ) 7 1 -1 9 0 “tw://bible.?id=40.9.22|AUTODETECT|” Matt. 9:22) 1 1 -1 9 0 “tw://bible.?id=41.5.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.5.34|AUTODETECT|” Mark 5:34) 1 1 -1 9 0 “tw://bible.?id=41.10.52|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.52|AUTODETECT|” 10:52) 1 1 -1 9 0 0 Your faith has made you well. See on 7:50 for explanation.��472��) 1 1 2 8 0 0 ) 1 1 2 8 0 “tw://bible.?id=42.17.1-42.17.19|AUTODETECT|” Practical Lessons Derived from ) 7 1 -1 9 0 “tw://bible.?id=42.17.1-42.17.19|AUTODETECT|” Luke 17:1 19) 1 3 2 8 0 0 Verse 2) These little ones. The same Savior who, when he himself was afflicted, opened not his mouth was filled with indignation when anyone tried to hurt his little ones. ) Verse 4) 1 1 2 8 0 “tw://bible.?id=1.4.24|AUTODETECT|” Even if he sins against you seven times & you must forgive him. The way of the world is entirely different. ) 7 1 -1 9 0 “tw://bible.?id=1.4.24|AUTODETECT|” Gen. 4:24) 1 1 -1 9 0 0 places the world s sevenfold vengeance over against the Savior s sevenfold forgiveness.) 1 27 2 8 0 0 Verse 10) When you have done everything you were ordered to do, say, We are unprofitable servants. ) Not how much we do but in what spirit we do it is what counts:) Cain and Abel both brought an offering.) The Pharisee and the publican both entered the temple to pray.) In each case, what a difference!) Verse 18) Were none found to return and give praise to God except this foreigner? ) It is not how much light we have received that is the most important, but what we have done with the light we received. In the present case the Samaritan, though less enlightened than the Jews, used what he received to better advantage.) ) Notes on Greek Words, Phrases, and Constructions in 17:1 19) Verses 1, 2) ���������* ���� & �t �����: lit., it is impossible (that temptations) should not come; i.e., they are bound to come. The idea that they will not arrive is (lit.) inadmissable, unacceptable. Note -privative plus �������.) ��������, acc. pl. of ���������. See the note on 7:23 on page 403.) Note the verb ����������, third per. s. aor. subjunct. act. of ����������, to cause to sin, to lead astray.) ���������, third per. s. pres. indicat. of ���������* = ���, to pay, plus ����, taxes (cf. toll); hence, in general this verb came to mean: to pay; imperson., it pays; it is profitable; followed by “, it is more profitable & than; or simply, as here, it is better & than.) For ��������, s. acc. of ��������, neck, see the note on 15:20 on page 761.) �������, third per. s. perf. indicat. pass. of �����, to hurl. Some see a connection between this Greek verb and English rip.

A connection with Germ. werfen and Dutch werpen (both meaning: to throw, hurl) has also been suggested.) Note graphic change from pres. to perf. tense: if a millstone is hung around his neck and he has been hurled (thus literally).) Verse 3a) ��������� ������. Some prefer the translation Watch yourselves. The preceding context harmonizes well with this rendering, and with Be constantly watching yourselves. It is a well-known fact, however, that the Greek reflexive pronoun is used at times with reciprocal sense. In the present case this reciprocal meaning suits the immediately following conditional sentences (verses 3b, 4). It is best, therefore, to leave room for both possibilities, reciprocal and reflexive: Constantly be looking out for one another and Be constantly watching yourselves. ) Verses 3b, 4) The three clauses introduced by �� are third class (or future more vivid) conditional directives.

In each case the �� protasis is followed by an aor. subjunct.) As to the apodoses in the first and second cases reprove him, forgive him the verb is sec. per. s. aor. imperat. The action must be immediate, definite, incisive. In the third case you must forgive him the verb is sec. per. s. fut. (volitive) indicat. act., again very definite and positive: you must forgive him!) Verse 5) As some see it, the words ������� !��� ������ mean, Add faith to us, that is, Give us faith in addition to other things. So, for example, Robertson, Translation, pp. 97, 210. Similar is the rendering suggested in L.N.T. (A. and G.), p. 726, Grant us faith. And so also Maurer in his article on ����������, Th.D.N.T., Vol.

VIII, pp. 167, 168, Lord confer faith on us. ) On the whole, however, translators and commentators are not in agreement with this view. They favor the translation, Increase our faith. They do so for good reasons:) 1 1 2 8 0 “tw://bible.?id=14.28.13|AUTODETECT|” a. The verb used in the original, �������, sec. per. s. 2nd aor. imperat. act. of ����������, does not necessarily have to refer to the addition of things different in character from those already possessed. It can also indicate an increase in that which one already has. See ) 7 1 -1 9 0 “tw://bible.?id=14.28.13|AUTODETECT|” II Chron. 28:13) 1 1 -1 9 0 “tw://bible.?id=40.6.27|AUTODETECT|” ; LXX Psalms 70:14; and in the New Testament see ) 7 1 -1 9 0 “tw://bible.?id=40.6.27|AUTODETECT|” Matt. 6:27) 1 1 -1 9 0 “tw://bible.?id=42.12.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.25|AUTODETECT|” Luke 12:25) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=43.17.6-43.17.8|AUTODETECT|” b. Nowhere does Jesus state that his disciples, considered as a group, had no faith. He affirms the very opposite 7 1 -1 9 0 “tw://bible.?id=43.17.6-43.17.8|AUTODETECT|” John 17:6 8) 1 1 -1 9 0 “tw://bible.?id=43.17.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.17.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=40.6.30|AUTODETECT|” ). They had faith, but it was little faith 7 1 -1 9 0 “tw://bible.?id=40.6.30|AUTODETECT|” Matt. 6:30) 1 1 -1 9 0 “tw://bible.?id=40.8.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.8.26|AUTODETECT|” 8:26) 1 1 -1 9 0 “tw://bible.?id=40.14.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.14.31|AUTODETECT|” 14:31) 1 1 -1 9 0 “tw://bible.?id=40.16.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.8|AUTODETECT|” 16:8) 1 1 -1 9 0 “tw://bible.?id=42.12.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.28|AUTODETECT|” Luke 12:28) 1 1 -1 9 0 0 ), faith in need of being increased. The prayer of the father of the epileptic boy I do believe; help my unbelief would have befitted the little group of Christ s constant and immediate followers also.) 1 10 2 8 0 0 c. The present context, according to which the Master requires of the disciples a sincere manifestation of the loving and forgiving attitude (see verses 3, 4), may well have alerted them to the realization of the fact that much was still lacking in their faith.) In view of all this, the rendering Increase our faith, or something similar e.g., Give us more faith is undoubtedly the best.) Before proceeding any farther it should be pointed out that in the New Testament the verb ���������� occurs in still another sense, in harmony with Hebrew usage. In that case its English equivalent may be an adverb. So, for example, ������v� �6���. ��������� means, Again he told a parable. This can also be rendered, He proceeded to tell a parable (19:11). Similar is, He proceeded to send (20:11, 12).) Verse 6) After the introductory words �6��� �r A ������, there follows a mixed conditional sentence, with a simple or first class protasis, indicating reality in this case with �0 followed by pres. indicat. ���� and a compound apodosis.

This apodosis or conclusion consists of:) a. the imperf. indicat. ������� with � in its first member, implying present unreality; and) b. the aor. indicat. Q�������� with � in its second member, implying past unreality.) The correct translation is therefore, If you have faith as (small as) a mustard seed, you would say to this mulberry tree, Be uprooted and planted in the sea, and it would have obeyed you. ) However, this rendering, accepted in substance also by Robertson (Translation, p. 97), may not sound right to some. What is probably expected, in English, is something like, If you had faith & you would say, or If you have faith, you will [or can] say. Several translators have adopted one of these alternatives. But the first of these attempts ignores the fact that in the original the protasis indicates reality; the second attempt overlooks the fact that the compound apodosis is one of unreality.) The solution is probably this: what we have here is another instance of abbreviated discourse. See N.T.C. on John, Vol.

I, p. 206, a type of idiom that is far more frequent, both in literature and in daily conversation, than we sometimes realize. The complete thought, including what is expressed and what is implied (as the context indicates), is probably this, If you have faith as (small as) a mustard seed, and if you would constantly put it into practice, you would say to this mulberry tree, etc.) 1 1 2 8 0 “tw://bible.?id=40.17.20|AUTODETECT|” Jesus did not deny that these men had faith. He reprimanded them because of their little faith. It should be noted that also in the parallel passage 7 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” Matt. 17:20) 1 1 -1 9 0 0 ) Jesus did not use a protasis of unreality. The protasis there is that of a future more vivid or third class conditional sentence. As was noted in the explanation of that passage, No task assigned by the Lord is going to be impossible to perform when the person who receives the mandate is and remains in trustful contact with God. ) 1 4 2 8 0 0 For ������ (here acc. s. ������) ��������, mustard seed, see the note on 13:19 on page 713.) ��������, dat. s. of ���������, the sycamine or black mulberry tree, not to be confused with the ���������, sycamore tree, or with the ����, fig tree.) The two verbs in verse 6 that have not yet been mentioned are sec. per. s. aor. imperat. pass. forms, respectively of ������, to uproot, and ������, to plant.) Verse 7) 1 1 2 8 0 “tw://bible.?id=46.9.10|AUTODETECT|” ���������, acc. s. masc. pres. participle of �������, to plow. See ) 7 1 -1 9 0 “tw://bible.*?id=46.9.10|AUTODETECT|” I Cor. 9:10) 1 1 -1 9 0 0 . Cf. arable.) 1 30 2 8 0 0 For ������ sec. per. s. 2nd aor. imperat. of �������, to fall backward to recline for a meal and its synonyms, see the note on 11:37 on page 645.) Verse 8) �� ��������, first per. s. fut. indicat. of �������, to eat, sup. Lit. Get ready what I shall eat, i.e., in the present context, Prepare my supper. See also the note on 14:12 on page 729.) �������������, nom. s. masc. aor. middle (causative) participle of �����������, to fasten one s belt by binding it around oneself; hence, to dress up properly.) ���� ��v ���, first per. s. 2nd aor. subjunctives (after ��), respectively of ����, to eat, and ����, to drink.) ������� ��v ������, both sec. per. s. fut. (here volitive) indicat. middle forms, respectively of ���� and ����; Koine for classical Greek ���� and ���; lit. and afterward you may eat and drink. ) Verses 9, 10) �� expects a negative answer. It can be translated correctly in more than one way. See the translation and suggested alternative on p. 793.) ��� ����� & ; = does he thank & ? ����� ���� ���� = to be thankful to someone; also: to express this gratitude, to thank.) ����������� (twice), acc. pl. neut. aor. pass. participle of ��������), to assign, order, charge.) ������ ( plus �����), useless, unprofitable, unworthy.) Verse 11) ��p �����; lit. through the middle of, and so probably along the border between, that border being indeed in the middle, with Galilee to the north, and Samaria to the south.

Jesus was traveling through this middle line. For a different view see Robertson, Word Pictures, pp. 227, 228. Was that author s view influenced by his theory discussed above, on p. 542, according to which what he considers Luke s three journeys must be identified with John s three?) Verse 13) &���, third per. pl. aor. indicat. act. of �4��, to lift up, raise. Related meanings in Luke s Gospel:) to take, carry (9:3)) to take along (22:36)) to take out, withdraw (19:21, 22)) to bear up (4:11)) to pick up (9:17)) to take up (9:23)) to get (17:31)) to take away, remove (6:29, 30; 8:12, 18; 11:22, 52; 19:24, 26; 23:18).) Verse 14) ������������, third per. pl. aor. indicat. pass. of ��������, to cleanse; pass., as here, to be cleansed; same form in verse 17. See also 4:27; 5:12, 13; 7:22; 11:39.) Verse 18) ��������* (���� plus �����), man of another nation (or race), foreigner. In the temple at Jerusalem this word was included in a warning, addressed to non-Israelites, to proceed no farther toward the interior than the Court of the Gentiles.

The inscription in Greek and Latin reads:) Let no man of another nation enter inside the barrier and the fence around the temple. Whoever is caught will have himself to blame that his death follows. ) ) 17:20 37 A Prophecy: The Coming of the Kingdom) 1 1 2 8 0 “tw://bible.?id=40.24.23-40.24.28|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.24.23-40.24.28|AUTODETECT|” Matt. 24:23 28) 1 1 -1 9 0 “tw://bible.?id=40.24.37-40.24.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.24.37-40.24.41|AUTODETECT|” 37 41) 1 11 2 8 0 0 20 Asked by the Pharisees when the kingdom of God would come, Jesus replied by saying, The kingdom of God does not come with outward display; 21 nor will people say, Look, here (it is)! or There (it is)! for, note well, the kingdom of God is within you. ) 22 And he said to the disciples, The days shall come when you will long to see one of the days of the Son of man, but will not see it. 23 And they will say to you, Look, here! or Look, there! Do not go running off after them. 24 For as the lightning lights up the sky from one end to the other, so will the Son of man be in his day.��473�� 25 But first he must suffer many things and be rejected by this generation.) 26 And 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, 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. 28 So also it was in the days of Lot: People were eating, they were drinking, they were buying, they were selling, they were planting, they were building. 29 But on the day Lot went out of Sodom, fire and sulfur rained down from heaven and destroyed them all. 30 So it will be on the day the Son of man is revealed.) 31 On that day let him who happens to be on the housetop, with his goods in the house, not go down to get them. Similarly, let not the person who is in the field turn back. 32 Remember Lot s wife! 33 Whoever tries to keep his life shall lose it, hot whoever loses (his life) shall preserve it. 34 I tell you, in that night there will be two people in one bed; one will be taken, the other left behind. 35 Two women will be grinding together; one will be taken, the other left behind. ��474��) 37 They asked him, Where, Lord? He told them, Wherever (there is) a corpse, there also the vultures will gather. ) ) Such qualities as gratitude and faith, with love implied (17:15 19), are not man-made but result from the dynamic operation of the rule or kingship of God in human hearts and lives. Very logically, therefore, the evangelist, by the inspiration of the Holy Spirit, proceeds now to the discussion of this very basic theme: the kingship or kingdom of God.) In order to understand what follows it should be borne in mind that in the Greek original the word basileia sometimes means kingdom, sometimes kingship (rule, reign, sovereignty).

Unless this fact is kept in mind, one will experience some difficulty in understanding verses) 20, 21. Asked by the Pharisees when the kingdom of God would come, Jesus replied by saying, The kingdom of God does not come with outward display; nor will people say, Look, here (it is)! or There (it is)! for, note well, the kingdom of God is within you.) The Pharisees and their many followers were looking forward to the arrival of an outward, earthly, visible kingdom, one in which the Jews would occupy a very prominent place. They were hardly able to wait for its arrival. So anxious were they to know when it would be established that they were willing to obtain information with respect to this subject from any source whatever & even from Jesus.) Jesus, however, in his answer indicates that they harbor a misconception concerning the nature of the kingdom, as if it would arrive with loud proclamations, prancing horses, marching armies, martial music; briefly, with outward show. If that were true, people would be greeting its arrival by shouting, Here it is, There it is. Over against all this, Jesus declares that the kingdom or here preferably kingship, reign, rule of God is basically spiritual in its essence.

It is within, or, if one prefers, inside a person. Wherever God is truly recognized and honored as King, there one finds his kingdom or kingship.) 1 1 2 8 0 “tw://bible.?id=45.14.17|AUTODETECT|” Note that little word within or inside. See the defense of this translation in the note on 17:20, 21 on page 810. Either within or inside (of) is also favored by A.V., Williams, A.R.V. (in the text), N.I.V. (in the text), Phillips, Norlie, Weymouth, Goodspeed, Good News for Modern Man, Lenski, Robertson (very strongly), etc. The context certainly favors it: the kingdom-kingship Jesus has in mind here is not an outward, visible entity, so that people would be able to point to it and exclaim, There it is, but consists of inner qualities, such as righteousness and peace and joy in the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=45.14.17|AUTODETECT|” Rom. 14:17) 1 1 -1 9 0 0 ), qualities that exist wherever God is recognized as King.) 1 7 2 8 0 0 An objection has been advanced against this interpretation, however. We are told that Jesus is answering the Pharisees (verse 20), and that he certainly could not have told these people, his bitter opponents, The kingdom of God is within you. He must, therefore, have meant, The kingdom of God is among you, for I am here and my disciples are scattered here and there among you. ) The answer to that objection lies ready at hand. The pronoun you (whether s. or pl.) has more than one meaning. The most common meaning is the person(s) addressed. But another and not at all uncommon meaning, both in Greek and in English (and other languages), is a person or one.

For example, You don t know what love is unless you have experienced and practiced it, meaning A person does not know, etc.) The contextual interpretation stands, therefore.) Although Jesus has been speaking about his spiritual entrance into hearts, lives, and spheres, that is, about God s spiritual kingdom or kingship, he never denies that there will also be a glorious visible manifestation of God s kingdom at the close of the new dispensation:) 22 25. And he said to the disciples, The days shall come when you will long to see one of the days of the Son of man, but will not see it. And they will say to you, Look, here! or Look, there! Do not go running off after them. For as the lightning lights up the sky from one end to the other, so will the Son of man be in his day. But first he must suffer many things and be rejected by this generation.) The Pharisees are out of the picture now.

These words are spoken to Christ s followers, both then and down through the ages. Note the following:) a. The expression The days shall come means, The time will arrive. ) 1 1 2 8 0 “tw://bible.?id=43.20.1|AUTODETECT|” b. The word one in one of the days may be a Semitism for the first (of the days). See ) 7 1 -1 9 0 “tw://bible.?id=43.20.1|AUTODETECT|” John 20:1) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 c. The phrase the days of the Son of man probably signifies the Messianic era at the close of the world s history. See S.BK., Vol. 11, p. 237.) 1 1 2 8 0 “tw://bible.?id=27.7.13|AUTODETECT|” d. For the expression the Son of man see the explanation of 5:24. He is the Son of man in his character as the One who through suffering attains to glory, but, in a sense, was glorious all the while, even from eternity. For his ultimate manifestation in glory see also ) 7 1 -1 9 0 “tw://bible.?id=27.7.13|AUTODETECT|” Dan. 7:13) 1 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=40.26.64|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.64|AUTODETECT|” Matt. 26:64) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 e. Believers will long to see the beginning of this Messianic era. Today we would say, They will yearn for the second coming of Christ, because the days immediately preceding that time of fulfilment will be days of severe oppression and persecution.) 1 1 2 8 0 “tw://bible.?id=40.24.36|AUTODETECT|” f. The words, & but will not see it. And they will say to you, Look, here! etc., indicate that there will be people who, in their nervous excitement, will believe that the Son of man has already arrived but is hiding somewhere. Jesus warns his followers not to go running after them, The time of arrival will not be known in advance 7 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” Matt. 24:36) 1 1 -1 9 0 “tw://bible.?id=41.13.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.13.32|AUTODETECT|” Mark 13:32) 1 1 -1 9 0 0 ); and the actual return, when it occurs, will be visible all over the world. It will be as lightning which, flashing suddenly and brilliantly, lights up the entire sky, from one end to the other.) 1 4 2 8 0 0 g. However, long before the second coming takes place the Son of man must suffer. It is a must, for the decree of God from eternity must be carried out, prophecy must be fulfilled, those chosen from eternity must be ransomed. He must suffer many things. The gruesome details of this suffering are here lovingly withheld.) h. The words and must be rejected by this generation show that Jesus was pointing to Calvary.) Having spoken about his second coming and about his suffering that was to occur much earlier, Jesus now pictures how people will be living during the days just before his return:) 26, 27.

And just as it was in the days of Noah, so also will it be in the days of the Son of man: 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.) 1 1 2 8 0 “tw://bible.*?id=1.5.32-1.7.5|AUTODETECT|”

The very suddenness of the coming points up the necessity to guard against unpreparedness and carelessness. During the days of Noah that is, when this preacher of righteousness was building the ark 7 1 -1 9 0 “tw://bible.*?id=1.5.32-1.7.5|AUTODETECT|”

Gen. 5:32 7:5) 1 1 -1 9 0 “tw://bible.*?id=61.2.5|AUTODETECT|”

) and warning the people 7 1 -1 9 0 “tw://bible.*?id=61.2.5|AUTODETECT|”

II Peter 2:5) 1 1 -1 9 0 0

) they refused to take to heart what he was doing and saying. They were unconcerned. They continued to live as always, eating and drinking, marrying and giving in marriage.) 1 1 2 8 0 “tw://bible.*?id=46.10.31|AUTODETECT|”

The question might be asked, What is wrong with these activities? The answer is, Nothing at all. In fact, by means of them men are able to glorify God 7 1 -1 9 0 “tw://bible.*?id=46.10.31|AUTODETECT|”

I Cor. 10:31) 1 1 -1 9 0 0

). But when the soul becomes entirely wrapped up in them, so that matters such as these become ends in themselves, and spiritual tasks are neglected, they are no longer a blessing but have become a curse. They have become evidences of gross materialism, false security, and often cold selfishness.) 1 1 2 8 0 “tw://bible.*?id=52.5.3|AUTODETECT|”

The men of Noah s day failed to realize their perilous situation until it was too late. Suddenly the cataclysm the word used in the original came. For them it was indeed a washing down, which is the basic meaning of the word. The flood destroyed them all. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=52.5.3|AUTODETECT|”

I Thess. 5:3) 1 1 -1 9 0 0

.) 1 2 2 8 0 0

Continued, with another example from history:) 28 30. So also it was in the days of Lot: People were eating, they were drinking, they were buying, they were selling, they were planting, they were building. But on the day Lot went out of Sodom, fire and sulfur rained down from heaven and destroyed them all. So it will be on the day the Son of man is revealed.) 1 1 2 8 0 “tw://bible.*?id=61.2.7|AUTODETECT|”

The people of Lot s day were also engaged in the ordinary affairs of life: eating and drinking, buying and selling, planting and building. Again, there was nothing wrong with that. What was definitely wrong, though, was the fact that their minds and hearts were entirely absorbed in these matters. They took no time to satisfy their souls needs. They were utterly self-centered. Lot lived among them, as a righteous man who was distressed by their filthy lives 7 1 -1 9 0 “tw://bible.*?id=61.2.7|AUTODETECT|”

II Peter 2:7) 1 1 -1 9 0 “tw://bible.*?id=61.2.8|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=61.2.8|AUTODETECT|”

8) 1 1 -1 9 0 0

). Sodom s inhabitants paid no attention to him. Even when, at God s command, Lot left Sodom, the people in general went right ahead in their business as usual manner. Then fire and sulfur rained down from heaven and destroyed them all.) 1 1 2 8 0 “tw://bible.*?id=1.9.20|AUTODETECT|”

The question occurs, Why did Jesus select Noah and Lot as examples of men who took heed? Certainly, in view of ) 7 1 -1 9 0 “tw://bible.*?id=1.9.20|AUTODETECT|”

Gen. 9:20) 1 1 -1 9 0 “tw://bible.*?id=1.9.21|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=1.9.21|AUTODETECT|”

21) 1 1 -1 9 0 “tw://bible.*?id=1.19.30-1.19.38|AUTODETECT|”

, with reference to Noah, and of ) 7 1 -1 9 0 “tw://bible.*?id=1.19.30-1.19.38|AUTODETECT|”

Gen. 19:30 38) 1 1 -1 9 0 0

, with reference to Lot, these two Old Testament characters were not exactly paragons of virtue.) 1 1 2 8 0 “tw://bible.*?id=1.6.14|AUTODETECT|”

The point is, however, that both heeded God s warning. Noah built an ark an action which must have seemed to many to be the most foolish thing he could possibly do. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=1.6.14|AUTODETECT|”

Gen. 6:14) 1 1 -1 9 0 “tw://bible.*?id=1.7.5|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=1.7.5|AUTODETECT|”

7:5) 1 1 -1 9 0 “tw://bible.*?id=1.19.14-1.19.16|AUTODETECT|”

. And as to Lot, when God ordered him to leave Sodom, he did, though with a degree of hesitancy. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=1.19.14-1.19.16|AUTODETECT|”

Gen. 19:14 16) 1 1 -1 9 0 0

. While these two made the necessary preparations in obedience to God s commands, the indifferent multitudes perished. In both cases sudden destruction overtook them. The water drowned them. The fire (and sulfur) consumed them.) 1 2 2 8 0 0

So, says Jesus, it will be also on the day the Son of man at his coming is revealed in all his glory.) 31. On that day let him who happens to be on the housetop, with his goods in the house, not go down to get them. Similarly, let not the person who is in the field turn back.) 1 1 2 8 0 “tw://bible.*?id=40.24.17|AUTODETECT|”

In ) 7 1 -1 9 0 “tw://bible.*?id=40.24.17|AUTODETECT|”

Matt. 24:17) 1 1 -1 9 0 “tw://bible.*?id=40.24.18|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.24.18|AUTODETECT|”

18) 1 1 -1 9 0 “tw://bible.*?id=41.13.15|AUTODETECT|”

and its parallel ) 7 1 -1 9 0 “tw://bible.*?id=41.13.15|AUTODETECT|”

Mark 13:15) 1 1 -1 9 0 “tw://bible.*?id=41.13.16|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=41.13.16|AUTODETECT|”

16) 1 1 -1 9 0 0

, this warning is applied to the days just previous to Jerusalem s fall (a.d. 70). The meaning of these passages is that the man who is on the flat roof of his house from which by means of an outside ladder he can descend in order as quickly as possible to flee to the hills must not, after descending, enter his house in order to rescue any of his goods. Similarly, the laborer, dressed only in his tunic and thus working in the field, must not before his flight to the hills go back into his house to get his coat. Both of these men should flee at once, without trying to rescue any possessions, whether a coat or anything else.) 1 2 2 8 0 0

In connection with the present passage any thought of fleeing is, of course, out of the question. Nevertheless, the passage as such is entirely appropriate. It means that in connection with Christ s return the only proper attitude both then and now is wholehearted surrender to him and his word. Such complete devotion should be placed above all worldly interests.) To this admonition Jesus adds an illustration, showing what is the tragic result of looking back with yearning to possessions that have been left behind:) 1 1 2 8 0 “tw://bible.*?id=1.19.17|AUTODETECT|”

32. Remember Lot s wife! The story is told in ) 7 1 -1 9 0 “tw://bible.*?id=1.19.17|AUTODETECT|”

Gen. 19:17) 1 1 -1 9 0 “tw://bible.*?id=1.19.26|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=1.19.26|AUTODETECT|”

26) 1 1 -1 9 0 0

And when they [two angels] had brought them [Lot, his wife, and two daughters] out, they said, Flee for your life; do not look back or stop anywhere in the valley. Flee to the hills, lest you be consumed. & But Lot s wife looked back from behind him, and she became a pillar of salt. ) 1 4 2 8 0 0 The sad thing about Lot s wife was, however, not what many think it was. It was not, at least not primarily, that she turned into a pillar of salt (however one may wish to interpret this), but that in her scale of values she placed earth above heaven, material things above spiritual.) What Jesus holds before his followers, then, is that they should be so prepared for his return that in their thoughts, words, and deeds, they always assign the pre-eminence to him, doing everything out of love for him, and thus for God Triune.) In complete harmony with this interpretation is what follows in verse 33. Whoever tries to keep his life shall lose it, but whoever loses (his life) shall preserve it.) For explanation see on 9:24 which, in slightly different phraseology, conveys the same meaning. In the present context those who are represented as trying to hang on to their life, and losing it, are the earth-bound people of Noah s day and of Lot s day, including definitely also Lot s wife, and all those similarly minded. That they are indeed losers will become apparent especially on the day of Christ s return. On that day the preservation and victory of the people who have shown the opposite attitude, that of self-denial and self-sacrifice, out of love for their Savior, will also become publicly manifest.) 1 1 2 8 0 “tw://bible.?id=40.25.31-40.25.46|AUTODETECT|” At Christ s return mankind splits in two, in line with the spiritual division that had occurred earlier. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.25.31-40.25.46|AUTODETECT|” Matt. 25:31 46) 1 1 -1 9 0 0 . This thought is emphasized in verses) 1 1 2 8 0 0 34, 35. I tell you, in that night there will be two people in one bed; one will be taken; the other left behind. Two women will be grinding together; one will be taken, the other left behind.) 1 1 2 8 0 “tw://bible.?id=40.25.10|AUTODETECT|” Physical nearness will neither save nor damn anyone. Also, once the final day arrives, every opportunity to be saved is gone forever. The door is shut for those who have not taken advantage of the opportunity to be saved. See ) 7 1 -1 9 0 “tw://bible.?id=40.25.10|AUTODETECT|” Matt. 25:10) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Of two people in one bed either two men, or perhaps husband and wife; the original permits either view one will be taken; the other left behind. Similarly, of two women grinding together, one will be taken, the other left behind.) 1 1 2 8 0 “tw://bible.?id=52.4.17|AUTODETECT|” Verse 34 pictures what happens during the night; verse 35 what takes place during the day. This is very logical, for if the Son of man arrives in the air above a place where it is night, it will be day on the other side of the globe; and vice versa. What does taken mean? The answer is found in ) 7 1 -1 9 0 “tw://bible.?id=52.4.17|AUTODETECT|” I Thess. 4:17) 1 1 -1 9 0 “tw://bible.?id=66.14.14-66.14.16|AUTODETECT|” , They shall be caught up in clouds to meet the Lord in the air. See also ) 7 1 -1 9 0 “tw://bible.?id=66.14.14-66.14.16|AUTODETECT|” Rev. 14:14 16) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.13.41|AUTODETECT|” And what does left behind signify? It signifies left to their doom. For further details see ) 7 1 -1 9 0 “tw://bible.?id=40.13.41|AUTODETECT|” Matt. 13:41) 1 1 -1 9 0 “tw://bible.?id=40.13.42|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.42|AUTODETECT|”

42. 1 1 -1 9 0 “tw://bible.?id=53.1.7-53.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.7-53.1.9|AUTODETECT|” II Thess. 1:7 9) 1 1 -1 9 0 “tw://bible.?id=66.14.17-66.14.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.14.17-66.14.20|AUTODETECT|” Rev. 14:17 20) 1 1 -1 9 0 0 .) 1 1 2 8 0 0

37. They asked him, Where, Lord? He told them, Wherever (there is) a corpse, there also the vultures will gather.) 1 1 2 8 0 “tw://bible.?id=40.24.28|AUTODETECT|” Meaning: wherever there are those who are spiritually dead, there the final judgment will overtake them. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.24.28|AUTODETECT|” Matt. 24:28) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 Vultures (not eagles) swoop down upon a carcass.��475��) ) 1 1 2 8 0 “tw://bible.?id=42.17.20-42.17.37|AUTODETECT|” Practical Lessons Derived from ) 7 1 -1 9 0 “tw://bible.?id=42.17.20-42.17.37|AUTODETECT|” Luke 17:20 37) 1 2 2 8 0 0 Verse 21) The kingdom of God is within you. ) 1 1 2 8 0 “tw://bible.?id=40.12.34|AUTODETECT|” Throughout the Gospels Jesus is emphasizing the importance of that which is within the heart 7 1 -1 9 0 “tw://bible.?id=40.12.34|AUTODETECT|” Matt. 12:34) 1 1 -1 9 0 “tw://bible.?id=40.13.52|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.13.52|AUTODETECT|” 13:52) 1 1 -1 9 0 “tw://bible.?id=40.15.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.18|AUTODETECT|” 15:18) 1 1 -1 9 0 “tw://bible.?id=42.6.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.45|AUTODETECT|” Luke 6:45) 1 1 -1 9 0 “tw://bible.?id=45.14.17|AUTODETECT|” ). Those who maintain that it was Paul 7 1 -1 9 0 “tw://bible.?id=45.14.17|AUTODETECT|” Rom. 14:17) 1 1 -1 9 0 “tw://bible.?id=40.5.3|AUTODETECT|” ) but never Jesus who viewed God s kingdom as being spiritual in nature seem never to have read such passages as ) 7 1 -1 9 0 “tw://bible.?id=40.5.3|AUTODETECT|” Matt. 5:3) 1 1 -1 9 0 “tw://bible.?id=40.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.6.10|AUTODETECT|” 6:10) 1 1 -1 9 0 “tw://bible.?id=40.13.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.13.33|AUTODETECT|” 13:33) 1 1 -1 9 0 “tw://bible.?id=41.10.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.15|AUTODETECT|” Mark 10:15) 1 1 -1 9 0 “tw://bible.?id=42.10.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.9|AUTODETECT|” Luke 10:9) 1 1 -1 9 0 “tw://bible.?id=42.11.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.2|AUTODETECT|” 11:2) 1 1 -1 9 0 “tw://bible.?id=43.18.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.36|AUTODETECT|” John 18:36) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 Recognition of the important truth that what is within man s heart is what matters, not what man is on the outside, would do much to relieve interracial (and also many other) tensions.) Verses 27, 29) Then the flood came and destroyed them all & fire and sulfur rained down from heaven and destroyed them all. ) 1 1 2 8 0 “tw://bible.?id=66.3.8|AUTODETECT|” Life is short. Therefore opportunities to make our lives shine for Jesus should be grasped. In this connection there is a Dutch hymn which stresses this very thought. I refer to Grijp toch de kansen door God u gegeven. My free translation of the first stanza in which for the Dutch word kansen, meaning opportunities, I have selected the English equivalent doors 7 1 -1 9 0 “tw://bible.?id=66.3.8|AUTODETECT|” Rev. 3:8) 1 1 -1 9 0 0 ) is as follows:) 1 13 2 8 0 0 Enter the doors which to you God is giving;) Few are your days and the time rushes on.) What, would you say, will be left of your living?) Only whate er out of love you have done.) Nothing abideth, nothing abideth.) Life and its beauty, twill wither away,) But what was done out of love for the Savior ) That lasts forever; its mem ry will stay.) ) Notes on Greek Words, Phrases, and Constructions in 17:20 37) Verses 20, 21) ����������, nom. s. masc. aor. pass. participle of �������, to ask; here, in pass., being asked.) ������������, gen. s. of �����������* (cf. ���������, to observe closely), with outward observation or display. ) 1 1 2 8 0 “tw://bible.?id=40.23.26|AUTODETECT|” ����, within, inside (of). There is no justification for the rendering among. See the following sources on which this conclusion is based: the use of the word in ) 7 1 -1 9 0 “tw://bible.?id=40.23.26|AUTODETECT|” Matt. 23:26) 1 1 -1 9 0 “tw://bible.?id=23.16.11|AUTODETECT|” and in such passages as LXX ) 7 1 -1 9 0 “tw://bible.?id=23.16.11|AUTODETECT|” Isa. 16:11) 1 1 -1 9 0 0 , where the word in question appears as a synonym of my heart, and I Macc. 4:48, the inner parts of the house. See also A. Deissmann, op. cit., pp. 426 428, and L. E. Wright, The Oxyrhynchus Sayings of Jesus, JBL (1946), p. 177.) 1 10 2 8 0 0 Verse 23) Note sec. per. pl. aor. subjunctives �������, �������, respectively from �������� and �����. Lit.: Do not go (away) after nor follow (them) ; that is, Do not go running off after them. ) Verse 24) ������, lightning. See the note on 10:18 on page 589.) ����������, nom. s. fem. pres. participle of �������, to flash.) After � ��� the word �����, region or part, should be mentally inserted, since it is clearly implied. A rather literal translation would be, For as the lightning, flashing from one part under the heaven, shines to the other part under heaven, so will be the Son of man in his day. Less literal but probably better: For as the lightning lights up the sky from one end to the other, so, etc.) Verse 25) ������, sec. aor. infinitive of �����, to suffer.) ��������������, aor. pass. infinitive of ����������, to reject (after examination). The prefix �� of the Greek verbal compound is reflected in the German prefix ab; for example, in abweisen, and in the Dutch prefix af, as in afkeuren. In English the prefix re in reject, to throw away or back, as not being wanted, has the same significance.) Verse 27) 1 1 2 8 0 “tw://bible.?id=40.24.38|AUTODETECT|” �������, acc. s. of �������, ark; of Noah here and in ) 7 1 -1 9 0 “tw://bible.?id=40.24.38|AUTODETECT|” Matt. 24:38) 1 1 -1 9 0 “tw://bible.?id=58.11.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.11.7|AUTODETECT|” Heb. 11:7) 1 1 -1 9 0 “tw://bible.?id=60.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.20|AUTODETECT|” I Peter 3:20) 1 1 -1 9 0 “tw://bible.?id=58.9.4|AUTODETECT|” ; of the covenant, (a) in the Holy of Holies on earth, ) 7 1 -1 9 0 “tw://bible.?id=58.9.4|AUTODETECT|” Heb. 9:4) 1 1 -1 9 0 “tw://bible.?id=66.11.19|AUTODETECT|” ; (b) in the sanctuary of heaven, ) 7 1 -1 9 0 “tw://bible.?id=66.11.19|AUTODETECT|” Rev. 11:19) 1 1 -1 9 0 0 .) 1 9 2 8 0 0 Very effectively the four imperfects they were eating, etc. are followed by three aorists: Noah entered, the flood came, destroyed all.) Verses 28, 29) A similar dramatic contrast is pictured here: the six imperfects of verse 28 people were eating, were drinking, were marrying, etc. are climaxed by the three aorists of verse 29: Lot left Sodom, it rained fire and sulfur & (which) destroyed all.) For ������ see the note on 7:38, 44 on page 411.) Verse 30) ������������, third per. s. pres. (prophetic and futuristic) indicat. pass. of���������, to reveal; in pass., as here, to be revealed.) Verse 31) ��������, third per. s. 2nd aor. imperat. (in a prohibition) of ���������, to go down. This verb occurs with great frequency in the four Gospels, Acts, and Revelation; but in all of Paul s epistles only four times, and once in James.) Verse 32) 1 1 2 8 0 “tw://bible.?id=42.1.54|AUTODETECT|” �����������, sec. per. pl. pres. imperat. act. of ���������, to remember. Though in Luke s Gospel this verb occurs only here for a synonym see ) 7 1 -1 9 0 “tw://bible.?id=42.1.54|AUTODETECT|” Luke 1:54) 1 1 -1 9 0 “tw://bible.?id=42.1.72|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=42.1.72|AUTODETECT|”

72. 1 1 -1 9 0 “tw://bible.?id=42.16.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.16.25|AUTODETECT|” 16:25) 1 1 -1 9 0 “tw://bible.?id=42.17.32|AUTODETECT|” , etc. it is also found in Matthew, Mark, John, Acts, Paul s epistles, etc. On the other hand, the little sentence, Remember Lot s wife, is found only in ) 7 1 -1 9 0 “tw://bible.?id=42.17.32|AUTODETECT|” Luke 17:32) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 Verse 33) See the commentary on 9:24, since the present passage (17:33) is, to some extent, a repetition of the earlier one. Here, in 17:33 tries to keep is substituted for would save of 9:24; and shall preserve for shall save. There is no essential difference.) 1 1 2 8 0 “tw://bible.?id=44.20.28|AUTODETECT|” ��������������, aor. middle infinitive of ���������, cf. ) 7 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” Acts 20:28) 1 1 -1 9 0 “tw://bible.?id=54.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.13|AUTODETECT|” I Tim. 3:13) 1 1 -1 9 0 0 , to acquire or use for oneself, to keep.) 1 1 2 8 0 “tw://bible.?id=44.7.19|AUTODETECT|” ����������, third per. s. fut. indicat. act. of ��������; cf. ) 7 1 -1 9 0 “tw://bible.?id=44.7.19|AUTODETECT|” Acts 7:19) 1 1 -1 9 0 “tw://bible.?id=54.6.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.6.13|AUTODETECT|” I Tim. 6:13) 1 1 -1 9 0 0 , to endue with life, preserve alive, preserve.) 1 2 2 8 0 0 Verses 34, 35) Here are two third per. s. fut. indicat. passives, each occurring twice, once in each verse. The first, ���������������, is a form of �����������; in the pass. to be taken ; the second, ���������, is a form of �����, here in the sense of to be left behind. See the note on 6:42 on page 364.) 1 1 2 8 0 “tw://bible.?id=40.24.41|AUTODETECT|” ������ ��������, third per. pl. periphrastic fut. act. indicat. of ����, in the New Testament occurring only here and in ) 7 1 -1 9 0 “tw://bible.?id=40.24.41|AUTODETECT|” Matt. 24:41) 1 1 -1 9 0 0 , to grind.) 1 1 2 8 0 0 Verse 37) 1 1 2 8 0 “tw://bible.?id=40.24.28|AUTODETECT|” ����, nom. pl. of ����, here and in ) 7 1 -1 9 0 “tw://bible.?id=40.24.28|AUTODETECT|” Matt. 24:28) 1 1 -1 9 0 “tw://bible.?id=66.4.7|AUTODETECT|” probably vulture; elsewhere 7 1 -1 9 0 “tw://bible.?id=66.4.7|AUTODETECT|” Rev. 4:7) 1 1 -1 9 0 “tw://bible.?id=66.8.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.8.13|AUTODETECT|” 8:13) 1 1 -1 9 0 “tw://bible.?id=66.12.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.12.14|AUTODETECT|” 12:14) 1 1 -1 9 0 0 ) eagle.) 1 19 2 8 0 0 ���������������, third per. pl. fut. indicat. pass. of ��������, to gather; in pass., as here, to be gathered. But there is little or no essential difference between there the vultures will be gathered or & will gather. Either translation can be considered correct. For the verb used by Luke see the note on 12:1 on page 658.) Summary of Chapter 17) See p. 540.) ) ) ) ) 465 Literally, if a millstone is hung around his neck, etc.) 466 Or: Be constantly watching yourselves.) 467 Or: and sit down to eat.) 468 Or: fasten your belt and wait on me.) 469 Or: He does not thank the servant & does he?) 470 Or: what we were obliged to do.) 471 Or: have mercy on us.) 472 Notes on Greek words, phrases, and constructions in 17:1 19 begin on page 800.) L.N.T. (A. and G.) W. F. Arndt and F.

W. Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature) Th.D.N.T. Theological Dictionary of the New Testament, edited by G. Kittel and G. Friedrich, and translated from the German by G. W.

Bromiley) N.T.C. W. Hendriksen, New Testament Commentary) 473 Some manuscripts leave out in his day. ) 1 1 2 8 0 “tw://bible.?id=40.24.40|AUTODETECT|” 474 There is insufficient manuscript support for verse 36, Two men will be in the field; one will be taken, the other left behind. But see ) 7 1 -1 9 0 “tw://bible.?id=40.24.40|AUTODETECT|” Matt. 24:40) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 A.V. Authorized Version (King James)) A.R.V. American Standard Revised Version) N.I.V. New International Version of The New Testament) S.BK. Strack and Billerbeck, Kommentar zum Neuen Testament aus Talmud und Midrasch) 475 Notes on Greek words, phrases, and constructions in 17:20 37 begin on page 810.) JBL Journal of Biblical Literature)