Luke 17

H. Leo Boles Commentary On Luke 17 TO HIS Luke 17:1-10 Luke 17:1 —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.”Luke 17:2 —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. Luke 17:3-4 —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 for-giveness and retribution. (Leviticus 4:6 Leviticus 16:14 Leviticus 26:18 Leviticus 26:21 Leviticus 26:24 Leviticus 26:28; 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 stum¬ble by others sinning against him. Mutual concessions and mutual forgiveness are generally needed. It is well to com¬pare this precept for the private intercourse of Christians. (See Matthew 18:15-18.) Luke 17:5 —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. (Matthew 8:26 Matthew 14:31 Matthew 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 an¬swered their own prayer. Luke 17:6 —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. Luke 17:7 —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. Luke 17:8 —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. Luke 17:9 —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. Luke 17:10 —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. THE LEPER Luke 17:11-19 Luke 17:11 —And it came to pass, as they were on the way to Jerusa-lem,—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. Luke 17:12-13 —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. Luke 17:14 —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. Luke 17:15-16 —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. 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. Luke 17:18-19 —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 hath 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. THE COMING OF THE KINGDOMLuk_17:20-37 Luke 17:20-21 —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 mes¬sage. 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 ex¬pecting an earthly and temporal kingdom. This kingdom of which Jesus taught was the same as his reign or administra¬tion, 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."Luke 17:22 —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 dis¬couragement 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. Luke 17:23-24 —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 mani¬fested 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. Luke 17:25 —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.) Luke 17:26-27 —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 ad-vent 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. Luke 17:28-29 —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 sulphu¬rous 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 Go-morrah brimstone and fire from Jehovah out of heaven.”Luke 17:30 —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 Jerusa¬lem is first and typical of the coming of Christ and the destruction of all earthly things. Luke 17:31 —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. Luke 17:32 —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. Luke 17:33 —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. Luke 17:34-35 —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. Luke 17:36 –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. Luke 17:37 —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.

Verse 1 In this chapter, the teaching of Jesus is continued by four definite pronouncements, which are perhaps highlights of an extensive discourse, the exact connection of which is difficult to discern, (Luke 17:1-10), the healing of ten lepers (Luke 17:11-19), and the teaching concerning the second coming of the Lord (Luke 17:20-37). Between Luke 17:10 and Luke 17:11, Christ made a journey to Jerusalem for the purpose of raising Lazarus from the dead; and yet the only notice of that journey here is found in the words, “As they were on the way to Jerusalem” (Luke 17:11). The marvelous significance of this will be noted under that verse. And he said unto his disciples, It is impossible but that occasions of stumbling should come; but woe unto him through whom they come. It were well for him if a millstone were hanged about his neck, and he were thrown into the sea, rather than that he should cause one of these little ones to stumble.(Luke 17:1-2) This is the first of four sayings, held by many to be independent teachings of Jesus, unconnected with the discourse or circumstance in which Luke has placed them. Of course, if that is what they are, there can be no finding fault with such an arrangement by the sacred historian; because Mark also frequently reported such independent items of Jesus’ marvelous teaching. This writer, however, strongly feels that there is a connection which will be noted in each of the four sayings. Jesus had just finished the parable of Dives and Lazarus, which closed with the implication that Dives had influenced his five brothers to follow a sinful course, an error which he vainly sought to correct from the spirit world. Jesus quite logically moved to warn those yet living against such a sin. Spence agreed that “There does seem a clear connection here with the narrative immediately preceding.“Luke 2 p. 86”>[1] After noting the opinions of many to the contrary, Geldenhuys also said, “It appears to us that there is a unity between the various pronouncements and that (although Luke does not say so) they were uttered on one and the same occasion."[2]Hobbs thought the four sayings might be entitled “Four things of which the Christian should beware.” These were enumerated by him as “the sin of tempting others (Luke 17:1-2), … the sin of an unforgiving spirit (Luke 17:3-4), … the sin of overlooking the power of faith in this (Luke 17:5-6), … and the sin of supposing that one may merit salvation (Luke 17:7-10).[3] We fully agree with Hobbs that there are four pronouncements here, not merely two, as indicated by the paragraphing in the English Revised Version (1885). The Pharisees, who were constantly on the fringe of every audience Jesus ever addressed, were at that very moment trying to cause the Twelve themselves to stumble; and Jesus spoke in the most stern manner against those who would pervert the faith of others. Occasions of stumbling … Bliss observed that the Greek word rendered “meant the trigger of a trap, contact with which would cause the trap to spring."[4] Therefore, although addressed to his disciples, this warning far exceeded anything that the Twelve might have needed. It is God’s pronouncement of eternal wrath against those who lay a trap to destroy the faith of others. One of these little ones … is a characteristic reference of Jesus to those who are “babes in Christ,” whose faith is young and weak. Millstone … The teaching here is that physical death is a far more desirable fate than that which is reserved for those whose intent is to destroy the faith of others. The millstone in view here weighed about forty pounds; and, although Matthew quoted the Lord as referring to “a millstone drawn by an ass,” a much larger stone, those commentators who style that a contradiction must be kidding. A forty-pound stone around the neck would have the same effect as a stone ten times as large, if the wearer of either were thrown into the sea. Luke 2 p. 86”>[1] H. D. M. Spence, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), Vol. 16, Luke 2 p. 86 [2] Norval Geldenhuys, Commentary on the Gospel of Luke (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1951), p. 431. [3] Herschel H. Hobbs, An Exposition of the Gospel of Luke (Grand Rapids, Michigan: Baker Book House, 1966), p. 245. [4] George R. Bliss, An American Commentary on the New Testament (Valley Forge, Pennsylvania: The Judson Press, n.d.) p. 258.

Verse 3 Take heed to yourselves: if thy brother sin, rebuke him; and if he repent forgive him. And if he sin against thee seven times in a day, and seven times turn to thee, saying, I repent; thou shalt forgive him.Jesus often taught on the subject of forgiveness. Just about the longest parable in the New Testament regards this very thing (Matthew 18:20-35); and there is no need to make Luke’s account here a “variable” of other teachings of Jesus in similar words and different circumstances. In fact, there is a little different thing in view here, namely, a warning against withholding forgiveness (when it has been asked for). Nor can we agree with Wesley that “forgiveness is due only to real penitents."[5]Summers was nearer the true meaning of Jesus when he wrote: It is foreign to the intent of Jesus to ask, “But what if he does not repent?” … The follower of Jesus is not justified in holding a spirit of unforgiveness just because no apology is offered. That would put the responsibility for the Christian’s attitude upon the offender; and that Jesus would never do.[6]This subject is more extensively developed in this writer’s my Commentary on Matthew, Matthew 6:14-15. As a matter of fact, if one is going to forgive only those sinners against himself who repent and request it, he will not forgive anyone ten times in a lifetime! Besides that, what about those cases in which men sin against othersWITHOUT EVER BEING AWARE that they have done so? And in religious matters, many sins are committed unintentionally (see John 16:2). [5] John Wesley, Notes on the New Testament (Naperville, Illinois: Alec. R. Allenson, Inc., 1950), en loco. [6] Ray Summers, Commentary on Luke (Waco, Texas: Word Books, Publisher, 1974), p. 197.

Verse 5 And the apostles said unto the Lord, Increase our faith. And the Lord said, If ye had faith as a grain of mustard seed, ye would say unto this sycamine tree, Be thou rooted up, and be thou planted in the sea; and it would obey you.This is the third of the four pronouncements. The apostle’s reaction to the command of Jesus for what amounts to unlimited forgiveness appeared to them such a monstrous task that they supposed they needed a special measure of faith to be able to comply with it. The teaching here is that the faith they had was more than enough to enable it, provided only that they got on with the DOING of it. Apostles … Lord … Those commentators who suppose that these terms were retrospectively incorporated in Luke’s Gospel at a time long after the events, and at a time when the early church had “developed” these words are wrong. Jesus himself named the Twelve “apostles” (Luke 6:13); and they referred to Jesus as “Lord,” using the word as a reference to the Godhead. Drowning Peter cried out, saying, “Lord, save me,” and this student of the word of God will never consent to view these words as the equivalent of “Rabbi, save me” (Matthew 14:30). Sycamine tree … “This word sometimes means the mulberry tree, sometimes the sycamore."[7]What did Jesus means by this promise? There are two things in it: (a)the forgiveness of those who sin against us is, humanly speaking, an impossibility, comparable to the outlandish wonder in view here; and (b) the faith of Christians, without any providential increase of it, is more than enough to enable it to be done. Miller was right in affirming that such a wonder as Jesus promised here suggests “that genuine faith can accomplish what experience, reason, and probability would deny, if it is exercised within God’s will."[8] Hobbs was sure that no miraculous ability was promised Christians in this; because, said he, “We cannot even transplant violets in a garden, to say nothing of transplanting trees from the land into the sea."[9] Jesus’ true meaning is found in the Jewish usage of such extravagant figures of speech. “Rabbis of intellectual eminence were often called `uprooters of mountains’ in allusion to their powers of solving difficult questions”;[10] and, significantly, Matthew quoted Jesus using the term “mountain” in this same context on another occasion (Matthew 17:20). This, of course, is the same figure and should be understood spiritually. [7] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 762. [8] Donald G. Miller, The Layman’s Commentary (Richmond: John Knox Press, 1959), p. 125. [9] Herschel H. Hobbs, op. cit., p. 247. [10] John William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 182.

Verse 7 But who is there of you, having a servant plowing or keeping sheep, that will say unto him, when he is come in from the field, Come straightway and sit down to meat; and will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, until I have eaten and drunken; and afterward thou shalt eat and drink? Doth he thank the servant because he did the things that were commanded? Even so ye also, when ye shall have done all the things that are commanded you, say, We are unprofitable servants; we have done that which it was our duty to do.This remarkable parable is clearly a lesson designed to teach humility, obedience, and a sense of lacking any merit in the sight of God. The apparent connection in context is this: the apostles contemplating the marvelous spiritual attainments indicated by Jesus’ promise that they had the faith to move trees into the sea would naturally be tempted to pride and vainglory by such envisioned achievements. This parable was to show that no man can merit salvation. This parable is hailed by Trench as one of “great difficulty”;[11] especially because it presents the relationship of Jesus and his followers in a much sterner aspect than in most of his teachings. Did the Lord not say, “I have called you friends,” and that “no longer do I call you servants”? (John 15:15). While this is true, Paul did not hesitate to call himself the “bondservant” of Jesus (Romans 1:1); and this sterner aspect of the Christian’s relationship to the Lord needed stress then, and it needs it now. For example, the glaring misuse of this parable surfaces in a comment like this: “Men who only carry out God’s commands have no claim on any reward!"[12] Jesus said, “If thou wouldest enter into life, keep the commandments” (Matthew 19:17); and there is absolutely nothing in this parable to indicate that the obedient servant was denied his true reward. As a matter of fact, there was never a servant on earth who did “all that was commanded,” as did this one; and therefore he should be called the “hypothetical servant,” for that is exactly what he is, as indicated by the supposition (for the sake of the hypothesis) that the twelve apostles would have been bondservants (Luke 17:7)! It is the failure to discern this key fact that has confused the exegetes. Some have tried to get around the difficulty Trench mentioned by supposing that this is a parable of the religious establishment, so clearly discernible in practically all of the parables in this section. Both Grotius and Venema were cited by Trench as alleging the parable as a representation of the scribes, Pharisees, etc.;[13] but that is absolutely impossible. To view them as having “done all that was commanded, contradicts everything Jesus said about that class of leaders. But is it not true also that no Christian who ever lived did “all that was commanded”? Indeed it is. The message of this hypothetical servant is, therefore, that even if any person whosoever, Jew or Gentile, should actually do “all that was commanded” (repeated twice in the parable), he would not by such obedience place Almighty God in a position of being debtor to him.

Salvation is by grace. No man ever did, or ever could, merit God’s redeeming love; but, make no mistake about it, this is no promise that God will overlook the principle of obedience in them that hope to be saved. If one performing all that God commanded, if such a thing were possible, is saved by grace, as appears here, how utterly beyond redemption is that man who fancies that there is no requirement for him to obey? Ash summarized the teaching here thus: Man can never repay God’s natural blessings, much less those bestowed by grace. The claim of love can never be fully discharged. Man cannot earn heaven.[14]Russell, in his summary, expressed it thus: “This rebukes the self-satisfied Christian who thinks that in obeying God he has done something especially meritorious."[15]THE HEALING OF THE TEN LEPERSInterpreter’s Bible denies this miracle as having happened, stating that “It is probably a variant of Luk 5:12 f … (Luke) has increased the numbers of lepers from one to ten!"[16] There is no way to justify such a comment; and there is no way to justify churches in purchasing such comments and making them available as “authentic Christian literature” in their libraries. [11] Richard C. Trench, Notes on the Parables of Our Lord (Old Tappan, New Jersey: Fleming H. Revell Company, 1953), p. 476. [12] S. MacLean Gilmour, The Interpreter’s Bible (New York: Abingdon Press, 1952), Vol. VII, Luke, p. 297. [13] Richard C. Trench, op. cit., p. 478. [14] Anthony Lee Ash, The Gospel according to Luke (Austin: Sweet Publishing Company, 1972), p. 78. [15] William J. Russell, op. cit., p. 182. [16] S. MacLean Gilmour, op. cit., p. 297.

Verse 11 And it came to pass, as they were on the way to Jerusalem, that he was passing along the borders of Samaria and Galilee.On the way to Jerusalem … This is the third and final of the three references in this long section of Luke, in which it is mentioned that they were on the way to Jerusalem. The three references to the fact that Jesus was on the way to Jerusalem are Luke 9:51; Luke 13:22, and this verse Luke 17:11. Ash’s comment that “Jesus is always on the way but is no closer to Jerusalem at the last than at the first”[17] discloses an amazing failure to integrate this portion of Luke with the Gospel of John. Robertson said: John gives us three journeys, - the Feast of the Tabernacles (John 7:2), the journey to raise Lazarus (John 11:17), and the final Passover (John 12:1). Luke likewise three times in this section speaks of Jesus going to Jerusalem (Luke 9:51; Luke 13:22; and Luke 17:11). It would seem possible, even probable that these journeys correspond. … This plan is followed by various modern scholars.[18]There was, of course, one mighty, well-coordinated journey to Jerusalem during the last few months of Jesus’ ministry; and all of this long Lukan section deals with what Jesus did in that thorough campaign. However, three different times, Jesus interrupted the journey to go into the great religious capital of Israel on specific missions, each time returning to take up the final campaign as before. It is to that which this verse refers. Between this and Luke 17:10, Jesus had gone to Bethany to raise Lazarus from the dead, after which he withdrew for a while to Ephraim in the hills north of Jerusalem, later going through Samaria and Galilee to resume that campaign trip to Jerusalem. Along the borders of Samaria and Galilee … It will be noted that the English Revised Version (1885) margin renders this place “through the midst of Samaria and Galilee”; and, according to Robertson, that is correct. Regardless of which reading is used, what Jesus did was to go through Samaria (first) and then through Galilee to the point where he took up the “journey.” Robertson has this comment on that journey: When the Passover was approaching, Jesus went from that region (Ephraim, John 11:54) northward through Samaria into the southern and southeastern part of Galilee, so as to fall in with the pilgrims going from Galilee through Perea to Jerusalem. We again combine Luke’s account with that of John in easy agreement.[19]Thus, Luke 17:11 appears as one of the key references in understanding the harmony of the Gospels. Interrelated with the corresponding passages in John, Luke’s mention of Jesus’ going to Jerusalem is understood, not as mere verbosity, but as accurately related to the three great journeys of the Gospel of John. According to Robertson, the first great scholar to uncover this exceedingly important connection was Wiesler.[20][17] Anthony Lee Ash, op. cit., p. 7. [18] A. T. Robertson, Harmony of the Gospels (New York: Harper and Brothers, 1922), p. 278. [19] Ibid., p. 139. [20] Ibid., p. 278.

Verse 12 And as he entered into a certain village, there met him ten men that were lepers, who stood afar off.Ten lepers … The dreadful malady of leprosy was a terrible scourge of Mid-East cities in the times of Christ; and, for that matter, still is. The disease itself was considered a type of sin, not necessarily related to specific sins of the victims. Their standing afar off was required by the Old Testament law (Leviticus 13:45 f).

Verse 13 And they lifted up their voices, saying, Jesus, Master, have mercy on us.These men made common cause in their wretchedness. Cox said: Think what their affliction had done for them! (a) It brought them to a common level, causing them to forget racial hatred. Sin reduced men to a common level before God. (b) It made them unclean, (c) isolated them, and (d) made them hopeless.[21]ENDNOTE: [21] Frank L. Cox, According to Luke (Austin, Texas: Firm Foundation Publishing House, 1941), p. 52.

Verse 14 And when he saw them, he said unto them, Go and show yourselves unto the priests. And it came to pass, as they went, they were cleansed.The marvelous diversity of methods in Jesus’ miracles is a mark of their divine originality. Some were healed in one circumstance, some in others; most were healed instantaneously; one or two were healed in stages; some were touched by Jesus, others were not; some were commanded to tell it, others forbidden to tell it; some upon the basis of their own faith, others upon the faith of friends; some were healed in his presence, others in absentia; and, true to such diversity, there is a unique angle here, in that they were commanded to go show themselves to the priests (a necessary requirement of the Law, before they could be pronounced cured and reenter society); and they were healed en route! No forger could have imagined a circumstance like this.

Verse 15 And one of them, when he saw that he was healed, turned back, with a loud voice glorifying God.Loud voice … An almost total failure of the voice is one of the symptoms of leprosy; and, as Trench remarked, “It is not for naught that we are told that he returned `with a loud voice glorifying God’."[22]ENDNOTE: [22] Richard C. Trench, op. cit., p. 360.

Verse 16 And he fell upon his face at his feet, giving him thanks: and he was a Samaritan.This gratitude of the Samaritan, Ash rightly understood as typical of “the future acceptance of the Christian mission by Gentiles."[23] The obduracy of Israel also appears in the ingratitude of the nine. ENDNOTE: [23] Anthony Lee Ash, op. cit., p. 80.

Verse 17 And Jesus answering said, Were not the ten cleansed? but where are the nine? Were there none found that returned to give glory to God, save this stranger?Sadness seems to have been the dominant emotion as Jesus contemplated the ingratitude of the nine. How could men be so thoughtless and unappreciative of God’s favors? Why, it may be asked, did the nine not return? One waited to see if the cure was real. One waited to see if it would last. One said he would see Jesus later. One decided that he had never had leprosy. One said he would have gotten well anyway. One gave the glory to the priests. One said, O well, Jesus didn’t really DO anything. One said, just any rabbi could have done it. One said, “I was already much improved.” “How often do the love and life of the pardoned sinner fail to respond to the grace that saved him!"[24]These lepers had come to Jesus in the extremity of a most loathsome and pitiful disease; they pleaded with him to help, and he healed them; but nine of them never even said, “Thanks.” Barclay developed a sermon on ingratitude from this text stressing: (1) the ingratitude of children to their parents, (2) the ingratitude toward our fellow men, and (3) man’s ingratitude toward God.[25]Except this stranger … Significant words indeed are these. This very word, “foreigner” ([@allogenes]) is found on the limestone block from the temple of Israel in Jerusalem. It was placed in the court of the Gentiles next to the Court of the Women. “Let no foreigner enter,” it said. Alas, a foreigner might not be permitted to enter the Jewish part of the temple (upon penalty of death); but one “foreigner,” or “stranger,” found grace with the Lord of the temple![26]Twice in this episode, the worship of the healed Samaritan, was called “giving God the glory” (Luke 17:15; Luke 17:18); and as it was Jesus whom he worshipped, we must understand that Jesus is God in human form; worshiping Jesus is worshiping God. Both the sacred historian and the Christ himself teach this in this passage. [24] J. S. Lamar, The New Testament Commentary (Cincinnati, Ohio: Chase and Hall, 1877), Vol. II, p. 219. [25] William Barclay, The Gospel of Luke (Philadelphia: Westminster Press, 1956), p. 226. [26] Herschel H. Hobbs, op. cit., p. 250.

Verse 19 And he said unto him, Arise, and go thy way: thy faith hath made thee whole.Ingratitude was punished, and gratitude was rewarded. The nine received physical healing; the one received in addition the salvation of his soul. “Jesus commended only the faith which said, `Thank you’!"[27]ENDNOTE: [27] Anthony Lee Ash, op. cit., p. 80.

Verse 20 And being asked by the Pharisees, when the kingdom of God cometh, he answered them, and said, The kingdom of God cometh not with observation: neither shall they say, Lo, here! or, There! for lo, the kingdom of God is within you.Being asked by the Pharisees … Some have made it out that these were sincere questioners; but all of the evidence is against it. “Their question amounted to a request for a sign from heaven'."[28] Ash also saw this as "a rejection of the signs’ Jesus had already performed, and of what he had (already) said upon the subject."[29] Geldenhuys thought the Pharisees might have been sincere; but the view here is that these old enemies of Jesus were up to their old tricks. “The question was probably a mocking one, `When is this kingdom of God of which thou sayest so much, and of which thou claimest to be King, visibly to appear?’"[30]Cometh not with observation … means that the kingdom would not visibly appear at all. There would be no proclamation of a king, in the political sense, no definition of boundaries, no setting up of any kind of material state at all. Hobbs noted that the word here translated “observation” is from the vocabulary of Greek medical writers (Luke being a physician), and that the word meant “closely watching the symptoms of heart disease."[31]The kingdom of God is within you … Special attention is due this statement, because of the error that is associated with it in popular thought. Summers declared: “One thing only can be derived from this …

Jesus’ emphasis of the kingdom as internal and spiritual, not external and material."[32] There is an element of truth in such a comment; but it must not be understood as teaching that the kingdom is simply something that gets into men. Summers appears to have had something like that in mind, basing his conclusion upon the fact that the word here translated “within” occurs only twice in the New Testament, the other instance being Matthew 23:26 where “the word refers to the inside of a cup or a dish.” This, however, is not the whole story. The word in Matthew (used with an article) is a noun, and here it is an adverb; and W. E. Vine particularly stressed that, in Luke 17:21, “The English Revised Version margin, “in the midst of,” is to be preferred. The kingdom of God was not in the hearts of the Pharisees!"[33]Geldenhuys has an especially pertinent comment on this, thus: The contention of some critics that the Saviour by these words taught that the kingdom of God is merely an inner, spiritual condition in the human heart, must very definitely be rejected. Such a condition may qualify for entrance into the kingdom, but it is not itself the kingdom … It is not … a state of mind … nor a disposition of men. The kingdom of God is a fact of history, not psychology … Jesus speaks everywhere of men entering the kingdom, not of the kingdom entering men!"[34]Lo here … lo there … In the next paragraph (Luke 17:22-37), Jesus explained that the external, visible “signs” so desired by the Pharisees were to be seen, not during the forthcoming church phase of the kingdom of God, but at the Second Advent.

We agree with Barclay that " Luke 17:22-27 speak of the Second Coming of Jesus."[35]That there are, in the very nature of such a passage, difficulties that we cannot fully understand should not deter us. The things here prophesied shall surely come to pass. [28] E. J. Tinsley, The Gospel according to Luke (Cambridge: Cambridge University Press, 1969), p. 166. [29] Anthony Lee Ash, op. cit., p. 80. [30] J. R. Dummelow, op. cit., p. 762. [31] Herschel H. Hobbs, op. cit., p. 251. [32] Ray Summers, op. cit., p. 202. [33] W. E. Vine, Expository Dictionary of New Testament Words (Old Tappan, New Jersey: Fleming H. Revell Company, 1962), p. 224. [34] Norval Geldenhuys, op. cit., pp. 443-444. [35] William Barclay, op. cit., p. 229.

Verse 22 And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it.This verse is a reference to the present dispensation, during which Christians, oppressed by temptations and tribulations, will, like the Pharisees of old, desire to see just such cataclysmic events as they wanted to see, and which they erroneously understood would usher in the kingdom of heaven. Jesus shows here that those great physical, cataclysmic disorders and cosmic signs shall indeed come to pass (at the Second Coming,) but not now. Like the martyred saints, Christians who find themselves a conscious, hated minority in society, reviled, and set at naught by a hostile secular world, will cry, “How long?” (Revelation 6:10); but the end is not yet.

Verse 23 And they shall say to you, Lo there! Lo, here! Go not away, nor follow after them: for as the lightning, when it lighteneth out of the one part under the heaven, shineth unto the other part under heaven; so shall the Son of man be in his day.The word here is clear enough. The Second Coming of Christ will be an event that all men shall see and recognize instantly. It will in no manner resemble the unostentatious, concealed, unrecognized coming of the Saviour in the First Advent. Like a stroke of lightning at midnight, saints and sinners alike shall see it; and “all the tribes of the earth shall mourn for him” (Matthew 24:30). The Second Advent will be bad news for the vast majority of mankind; but it will not be the kind of news any man will be able to ignore.

Verse 25 But first must he suffer many things and be rejected of this generation.The satanic insinuation that Jesus expected his glory in the final phase of the kingdom to come shortly to pass is here refuted. The Lord envisaged a time-lapse, measured not in years, but in generations. There is an abundance of this in the New Testament; but some seem unwilling to see it. Jesus here clearly predicted that his contemporaries would reject the message he came to deliver. See under Matthew 26:13. Jesus in this verse announced that a gloomy state of things would prevail on earth before his Second Advent. As Spence said: The torch of religious feeling will have waned in that unknown and possibly distant future when Messiah shall reappear, and will be burning with a pale, faint light. The bulk of mankind will be given up to sensuality …. They will argue that the sun rose yesterday, and on many yesterdays, and of course it will rise again tomorrow, etc.[36]Some have vainly supposed that Christianity, like some conquering army, will sweep over every land, capturing the whole world for Jesus, binding all the world, and laying it in golden chains at the blessed Redeemer’s feet. Would to God it could be true. Jesus, however, did not look forward to any such results. “When he cometh, shall he find faith on the earth?” (Luke 18:8). The next few verses tell how it really will be. ENDNOTE: [36] H. D. M. Spence, op. cit., p. 90.

Verse 26 And as it came to pass in the days of Noah, even so shall it also be in the days of the Son of man. They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. Likewise, even as it came to pass in the days of Lot; they ate, they drank, they bought, they sold, they planted, they builded; but in the day that Lot went out from Sodom it rained fire and brimstone from heaven, and destroyed them all.Significantly, these were cataclysmic physical disasters. The Dead Sea today lies on the site of the cities of the plain which were destroyed by the cataclysm mentioned here. The ravages of the flood were genuine, worldwide, and attested not merely in the word of God, but by the legends of fabled Atlantis and many others. Moreover, there is hardly a hill on earth that does not show signs of once having been beneath the sea. The fact that Jesus selected these two great physical phenomena from the Old Testament, making them comparable to the Second Advent, is a clear word that the Second Advent will also be such a physical thing; a cataclysm of unbelievable and unprecedented destruction; and that in the midst of the Great Disaster, the Son of man will appear to redeem the faithful from the earth, who shall be caught up with the “Lord in the air” (see 1 Thessalonians 4:13-18). Men either believe this or they don’t; and this writer, striving to read the word of the Lord aright, it, with no pretensions whatever of being able to EXPLAIN it. We shall not detail all of the incidents relative to Noah and Lot; those Old Testament narratives should be well known to every Christian; and the lesson here is not what happened to those generations, but what is going to happen to all the world and the generation that abides when the Lord shall come.

Verse 30 After the same manner shall it be in the day that the Son of man is revealed.Harrison pointed out that “Both in the case of Noah, and that of Lot, God’s people were taken away from the scene of Judgment before it occurred."[37] Paul indicated that the same will be the case with Christians when the final Disaster falls (1 Thessalonians 4:13-18). Other analogies which we are perhaps justified in drawing are: (1) faith will virtually have ceased on earth; (2) men will be busy in the same old ways, pursuing their same old interests; (3) materialism will have won the minds of men; (4) the utmost security shall be felt by men; (5) all appeals regarding the worship of God shall be scoffed at; (6) the Second Coming shall be an instantaneous thing, like lightning; (7) it shall be worldwide, occurring everywhere simultaneously, and therefore involving the totality of the earth and its enveloping atmosphere; (8) the Christians shall be caught up out of the “conflagration” and shall suffer no harm from it; (9) Jesus and his holy angels shall deliver them; they shall ever be with the Lord. These analogies, some of which are in the text here, and some of which have been imparted into it from the writings of Paul, are all nevertheless true. ENDNOTE: [37] Everett F. Harrison, Wycliffe Commentary (Chicago: Moody Press, 1971), p. 249.

Verse 31 In that day, he that shall be on the housetop, and his goods in the house, let him not go down to take them away: and let him that is in the field not return back. Remember Lot’s wife.Jesus used some of this teaching when he gave the combined answers regarding the destruction of Jerusalem and the end of the world; but here it is their application to the latter event which is in view, the application being, not so much to the prohibiting of anyone’s wishing to turn back AFTER the Great Event has begun to unfold, as it is to the PRIOR temptation to turn back, in their hearts, to secular and material things, even as Lot’s wife did, a temptation that will be unusually strong in the society that shall prevail at the end.

Verse 33 Whosoever shall seek to gain his life shall lose it: but whosoever shall lose his life shall preserve it.This is a reiteration of the gospel message to all people. Those who run their lives as they please shall be lost. Those who submit to the lordship of Jesus Christ shall be saved.

Verse 34 I say unto you, In that night, there shall be two men on one bed; and the one shall be taken, and the other shall be left. There shall be two women grinding together; … Two men shall be in the field; the one shall be taken, and the other left.In that night … contrasts with “in that day” (Luke 17:31); and some of the ancient skeptics scoffed at the idea that Jesus’ coming could be both at night and in the daytime also; but present knowledge of the fact that it is always night on part of the earth, and always day on the other part, has eliminated the question from the writings of modern critics. Shall be taken … shall be left … Which of these refers to the saved, which to the unsaved? From 1 Thessalonians 4:13-18, it would appear that the saved are the ones who shall be “taken.” Harrison, however, cautioned that “TAKEN is often applied to saints, but it may refer to the gatherings of offenders to judgment (Matthew 13:42)."[38] The evidence, however, favors the other view. ENDNOTE: [38] Ibid., p. 250.

Verse 37 And they say unto him, Where, Lord? And he said unto them, Where the body is, thither will the eagles also be gathered together.This enigmatic statement is difficult of understanding; and perhaps it was not intended to be otherwise. Even the word “eagles” is stoutly maintained by some to be “vultures,” and other scholars, as in the English Revised Version (1885), insist on translating it “eagles.” The body … In all probability, this refers to the body of mankind, at last completely dead in sin, demanding by their sins and rebellion against God that the final judgment be executed upon them; just as a dead body would draw vultures, so humanity that is morally dead will inevitably draw the judgment of God upon them. “As surely as a carcass draws birds of prey, so sin would draw judgment, and there would the Messiah be found."[39] Also Bruce wrote, “Where there is a situation ripe for divine judgment, the executors of that judgment will unerringly find it out, just like vultures find the carrion."[40] However, it should be remembered that Jesus was not here speaking of just any situation ripe for judgment, but of the final and terminal situation with the posterity of Adam, when at last, their day of grace expired, God shall make an end of all human probation, summoning all people to the judgment of the Great White Throne. [39] Anthony Lee Ash, op. cit., p. 84. [40] F. F. Bruce, Answers to Questions (Grand Rapids, Michigan: Zondervan Publishing House, 1972), p. 56.

Questions by E.M. Zerr For Luke 171. What are sure to come ? 2. Does this justify the offenders? 3. What would be better ? 4. If a brother trespass, who must act first? 5. On what condition must forgiveness be given ? 6. Must this be done as many as six times? 7. What favor did the apostles ask ? 8. Tell what Jesus used for illustration. 9. What could such faith do? 10. Which is served first, servant or master? 11. Does the servant expect it so? 12. To whom does Jesus apply the lesson? 13. How much more than our duty can we do? 14. Even then, what should be acknowledged? 15. Through what sections did Jesus pass? 16. On the way who met him? 17. Where did they stand? 18. State their cry? 19. What were they ordered to do? 20. Why was this to be done? 21. Did Jesus heal them? 22. What happened on their way ? 23. Then what did they do ? 24. What was remarkable about one of them? 25. State his actions toward Jesus. 26. Why did Jesus call him a stranger? 27. To what did he credit the man’ s recovery? 28. What inquiry did the Pharisees make? 28. How did they think it would come ? 29. What institution led them into such idea ? 30. Why can it not be pointed out ? 31. What days will be desired? 32. Will the desire be granted? 33. Tell what false sayings will be heard. 34. To what is the day of Christ likened? 35. What is the point of comparison? 36. Tell what must first happen. 37. Who are meant by “this generation” ? 38. To what days is comparison made? 39. State the condition in his days. 40. What was the condition in the days of Lot? 41. What held back destruction of the city? 42. After he left how much time was given it? 43. What about those on the housetop? 44. How prompt should the field workers be ? 45. When is this to be ? 46. What do you remember about Lot’ s wife ? 47. Who shall lose his life? 48. Will all associates be saved together? 49. What figurative prediction did Jesus make?

Luke 17:1

1 Impossible is from which occurs in no other place in the Greek New Testament. However, the same thought is expressed in Matthew 18:7. (See the comments at that place.) There is nothing that God cannot do as far as power or strength is concerned. But He would need to be continuously performing miracles if all offenses (causes of stumbling) could be avoided, and that would prevent man from developing the kind of characters fit for the kingdom of heaven. Because of this, the Greek word should be rendered “inadmissible,” which is one word in Thayer’s definition.

Luke 17:2

2 The foregoing paragraph does not excuse any particular man who causes another to stumble. Being drowned will not exempt a guilty man from the punishment that will otherwise be due him after the judgment. The statement is used only as a contrast, to give an idea of the severity of that punishment. Little children, in the ordinary sense of that word, are not responsible and hence cannot stumble over wrong doing. Therefore the little ones are those described at Matthew 18:5; Matthew 18:10.

Luke 17:3

3 This verse corresponds in thought with Matthew 18:15.

Luke 17:4

4 This verse means the same as Matthew 18:21-22.

Luke 17:5

5 From the strictness of the law that Jesus just gave the apostles, they realized it would require a strong faith to comply with it, and hence made this request.

Luke 17:6

6 This verse is explained at Matthew 17:20.

Luke 17:7

7 he question Jesus asked was an introduction to an important lesson.

Luke 17:8

8 The question in the preceding verse implied a negative answer; this verse states the positive answer.

Luke 17:9

9 The servant would not even expect to be thanked for what he had done, knowing it was in line with his regular duty. Trow is an obsolete word for “think.”

Luke 17:10

0 Unprofitable servants means they did nothing beyond their duty. To be profitable, one must contribute more to another than he receives from him. That could not be done by any human being in rendering service to an infinite God.

Luke 17:11

1 Galilee and Samaria were between where Jesus was and Jerusalem. The significance of Samaria will be brought out at verse 16.

Luke 17:12

2 Which stood afar off is explained at Matthew 8:2.

Luke 17:13

3 Since they were standing off at the proper distance, the lepers had to raise their voices in order (as they thought) for Jesus to recognize their cry for mercy.

Luke 17:14

4 Show yourselves to the priests. This was in accordance with a law of Moses, and it is commented upon at Matthew 8:4.

Luke 17:15

5 One of the lepers, all of whom were healed, showed his gratitude by returning to Jesus and attributing to the Lord the credit for his recovery.

Luke 17:16

6 In eastern countries, to fall at the feet of another was an expression of humility and respect. He was a Samaritan is a significant phrase. The Jews had a dislike for the Samaritans, and thought they were about incapable of performing anything of importance. The mere mention of this man’s nationality, in connection with his exceptional conduct of gratitude, was intended at. a rebuke for the Jews.

Luke 17:17-18

8 Jesus then called this lone thankful one of the group a stranger because he was from an “outside” nation, that being the meaning of the word stranger.

Luke 17:19

9 Made thee whole included his spiritual salvation. The ten were all healed, but this blessing was not pronounced upon the nine.

Luke 17:20

0 The Pharisees thought Jesus was going to set up a kingdom like those of the world, and they were curious to see the signs of its approach. Observation is rendered “outward show” in the margin, which is correct.

Luke 17:21

1 It not being a kingdom with literal boundaries and material symbols, it would not be possible for any man to point to such evidences. Is within you. This phrase has been perverted by those who ma7ntain that the kingdom was set up in the lifetime of Christ, because the present tense (is) was used by Jesus. The kingdom as a government in fact was not built then, but one phase of the word did exist as Jesus was speaking. (See the long note at Matthew 3:2.) The heart of man is the territory of the king from heaven, and that territory was and still is within or on the inside of human beings. Just when that territory was fully taken over by the king is another question. That fact took place on the day of Pentecost, recorded in Acts 2.

Luke 17:22

2 From this verse through the end of the chapter the subject matter corresponds with Matthew 24, except it is much more brief. It will be well for the reader to examine that chapter with the comments, before going further in the present place. Like the chapter in Matthew, this one considers the destruction of Jerusalem and the second coming of Christ as two separate events, and he warns his disciples not to get the two mixed. During the siege of Jerusalem the distresses were to be so great that the disciples would long for the days when Jesus was with them. That is what is meant by one of the days of the Son of man which they would remember and long for.

Luke 17:23

3 Some would take advantage of the disturbances to declare it to be the approach of Christ in his second coming.

Luke 17:24

4 The comparison between lightning and the second coming of Christ is commented upon quite fully at Matthew 24:27.

Luke 17:25

5 The preceding verse predicts the second coming of Christ, an event many centuries in the future when Jesus was here. Like it is in Matthew’s account, Jesus alternates between the two periods. In the present verse he drops back from the second coming to predict another important fact to occur first (or before the second coming), which was his own personal sufferings. That experience was to end in his crucifixion and death, all of which would be a factor in the distress referred to above. (See Matthew 27:25, with the comments.)

Luke 17:26-27

7 These verses are identical in meaning with Matthew 24:37-38.

Luke 17:28

8 The remarks about what the people were doing in the days of Lot, receive the same comments that are cited from the preceding verses.

Luke 17:29

9 From this verse through 32, the Lord is speaking of the destruction of Jerusalem. He is making the point that, when the evidences of that event are apparent, the disciples should lose no time in “fleeing to the mountains” (Matthew 24:16), because there would not be much more time for escape. As an argument on that point, he states that the raining of fire on Sodom came the same day that Lot escaped from the city.

Luke 17:30

0 Son of man is revealed means when Jesus will be represented by the fulfillment of his predictions against the wicked city of Jerusalem.

Luke 17:31

1 In that day, etc., means the day of the destruction of Jerusalem.

Luke 17:32

2 The preceding verse closes with the words not return back, and the present one recalls the fate of Lot’s wife because she was too much interested in the city from which she had just escaped. Likewise, when the disciples see the destruction of Jerusalem is virtually at hand, they should flee without delay, lest a fate overtake them as serious as that of Lot’s wife; not just like it, but as bad.

Luke 17:33

3 The Saviour here has in mind the spiritual preparation for the second great event, so that it may not find a man among those that will be left. The two kinds of life are explained at Matthew 10:39.

Luke 17:34-36

6 For the meaning of this paragraph, especially on the words taken and left, see the comments at Matthew 24:40-41.

Luke 17:37

7 Jesus comes back to the destruction of Jerusalem. The significance of the eagles in connection with the event is explained at Matthew 24:28.