Chapter 17

1 Christ teacheth to avoid occasions of offence. 3 One to forgive another. 6 The power of faith. 7 How we are bound to God, and not he to us. 11 He healeth ten lepers. 22 Of the kingdom of God, and the coming of the Son of man.

1. Then said he. [Forgiveness, Faith, and Service, Luke 17:1–10]. Nothing is said as to the time and place of the following section of Luke’s Gospel account. There seems to be little or no direct connection with the preceding chapter, so far as subject matter is concerned. Furthermore, the Pharisees, previously addressed (see on ch. 16:14), seem to be absent now, in vs. ch. 1–19 of 17. And since there is a journey recorded (see ch. 17:11) before the Pharisees are again introduced into the narrative (v. 20), it seems most probable that there is a transition in time and place between chs. 16 and 17. From the record of ch. 17 it appears that this journey took Jesus through Samaria and the borders of Galilee, and eventually brought Him across the Jordan into Peraea once again (see on Luke 17:11; see Closing Peraean Ministry).

The lack of a clear connection between the various subdivisions of the instruction given in vs. 1–10 has led some to think that Luke here reports the gist of what was given upon various occasions. This is entirely possible, and it may be that Luke here records the high points of instruction given the disciples during the course of this journey. At the same time it is possible to discover an underlying relationship between the various parts, but whether actual unity of thought exists is debatable. In vs. 1, 2 Jesus states that it is a sin to lead others into sin. In vs. 3, 4 He points to the disciples’ duty to forgive others when they have done wrong. Verses 5, 6 deal with faith as essential to living out the principles of the gospel, and vs. 7–10 constitute a parable illustrating gospel principles. For comment on vs. 1, 2 see on Matt. 18:6, 7.

Offences. Gr. skandala, literally, “occasions for stumbling” (see on Matt. 5:29).

3. Take heed. For comment on vs. 3, 4 see on Matt. 18:15–22. To fail to forgive others is one way of provoking them to rashness and to sin. Verses 1, 2 of Luke 17 are concerned with sin on our part against others, vs. 3, 4 with our attitude when others sin against us. We are to avoid causing others to stumble, and at the same time we are to be merciful to them when they cause us to stumble.

Against thee. Textual evidence favors (cf. p. 146) the omission of these words, though the context makes evident that this is the kind of trespass to which Jesus refers.

4. Seven times. See on Matt. 18:21, 22.

5. The apostles. Whether Luke intends to distinguish between the Twelve as “apostles” and the others who regularly followed Him as “disciples” (see v. 1) is not clear. Verses 5, 6 are concerned with the power of faith.

Increase our faith. See on Matt. 17:20. The context makes it probable that this request came at a time other than the occasion represented in Luke 17:1–4 (see on v. 1). It seems that the “apostles” felt they had a measure of faith, but realized that it was not adequate.

6. Faith. The possession of faith, Jesus says, is not a matter of quantity but of quality. Either a person has faith or he does not have faith. The very smallest amount of faith is sufficient to accomplish seemingly impossible tasks. It is not so much the amount of faith, as the genuineness of it.

Sycamine. Gr. sukaminos, the black mulberry tree. The term sukaminos, though considered by some as distinct, was often used synonymously with the sukomorea, the name of the white mulberry tree, otherwise known as sycamore-fig tree. Sukomorea is commonly translated “sycomore” (see on Amos 7:14; Luke 19:4). Neither tree should be confused with our sycamore.

Planted in the sea. It is probable that Jesus intentionally chose an illustration so difficult as to be absurd. It is evident that He did not intend His disciples to perform magic feats such as this. This illustration is similar to that of a camel going through the eye of a needle (see on Matt. 19:24). Both are difficult to the point of literal impossibility, and Jesus did not intend the disciples to contemplate doing either in a literal sense. None of His own miracles were of this sort.

7. Which of you. [Unprofitable Servants, Luke 17:7–10. On parables see pp. 203-207.] It seems that this brief parable was spoken in answer to the request recorded in v. 5, though this relationship is not certain. Faith qualifies men to do their duty as servants of God (see on v. 10). If this relationship to v. 5 is not valid, it is probable that the parable was spoken to the disciples at some other point on the journey mentioned briefly in v. 11 (see on v. 1).

A Servant. Gr. doulos, “a bond servant,” or “a slave.”

Plowing. The master’s home would probably be in the village or town, and his land not far away. Usually the “servants” would leave town in the morning to work in the fields and return in the morning to work in the fields and return home in the evening (see on Num. 35:4; Ruth 2:3; 3:4; 4:1).

By and by. Gr. eutheoµs, “at once,” or “immediately” (see on Mark 1:10). In Old English usage the expression “by and by” meant “immediately,” though now it means the very opposite. Here eutheoµs modifies the verb “go” rather than the verb “say.” Thus, it is not that the master “says immediately,” but rather that he says “go immediately.”

8. Will not rather? According to the Greek a positive answer is here expected to the question (see on ch. 6:39). Compare the negative answer expected in ch. 17:9.

Gird thyself. See Luke 12:37; see on Ps. 65:6.

9. Doth he thank? According to the Greek a negative answer is here expected to the question (see on ch. 6:39). Compare the positive answer expected in ch. 17:8.

I trow not. An Old English expression meaning “I think not.” Important textual evidence may be cited (cf. p. 146) for the omission of these words.

10. We are unprofitable servants. That is, “we deserve no special commendation.” The master has received his due from them, but nothing more worth mentioning. He has not profited by their service to the extent that he should feel obliged to show them special honor. They have their wages, and that is all they should expect. He is under no particular obligation to them. In other words, Jesus had a right to expect much of His disciples, and God has a right to expect much of us today. When we have done our best for Him we do not thereby place Him under any particular obligation to us. We have done no more than, by right, we should do. Paul reflects the spirit of true service when he remarks that all he has endured and suffered for Christ’s sake is “nothing to glory of” (1 Cor. 9:16). His service was motivated by a profound sense of obligation to his Master. In preaching the gospel he was discharging a weighty obligation—“woe is unto me, if I preach not the gospel!” (1 Cor. 9:16).

11. As he went to Jerusalem. [The Ten Lepers, Luke 17:11–19. Cf. on Mark 1:40–45; see Closing Peraean Ministry; The Ministry of Our Lord; on miracles pp. 208–213.] The journey here referred to seems to be in the nature of a circuit, first through Samaria, then the borders of Galilee, then probably across the Jordan through Peraea, and eventually, arrival at Jerusalem. If so, it may be possible, as some have suggested, that this journey is to be equated with the one mentioned in John 11:54, where Jesus and his disciples retire northward from the vicinity of Behany and Jerusalem in order to avoid the open hostility that followed the raising of Lazarus (v. 53). This northward journey would bring them to the borders of Galilee. Thus, even though Jesus was actually going away from Jerusalem, He was making the final circuit that would eventually bring Him back to the city and to the cross. And also, during the course of this journey, Jesus probably remained with His disciples in Samaria for a brief time, no doubt devoting at least part of it to ministering to the people there. This was probably followed by a brief period spent in Peraea, whence Jesus passed through Jericho and Bethany to attend the final Passover.

Through the midst. Textual evidence may be cited (cf. p. 146) for the reading dia meson, literally, “through [what lies] between,” rather than dia mesou, “through the midst of.” Luke here seems to speak, not of a journey through Samaria and through Galilee, from which Jesus had already taken His final departure (see on Matt 19:1, 2) a few weeks or months earlier, but of a journey between the two regions, that is, along the border between them.

12. Ten men. These men were not within the village, as this would not be permitted. They accosted Jesus as He was about to enter the village. They may have shared a rude hut out in the open fields at some considerable distance from the village. For comments concerning the nature of the disease, the restrictions on those suffering from it, the attitude of the Jews toward those suffering from it, and the ritual provisions that applied to those healed of the disease, see on Mark 1:40–45, which records the first instance of Jesus’ healing leprosy.

Stood afar off. As the law required. They were not permitted to come close to other men, even on the highway. These leprosy victims were more careful in abiding by the law of segregation than the one mentioned in Mark 1:40–45.

13. Master. Gr. epistateµs (see on ch. 5:5).

4. Shew yourselves. As required by the law of Moses (see on Mark 1:44).

As they went. Healing was conditional upon an act of faith. They were not healed so long as they lingered in Jesus’ presence, but only as they proceeded to carry out His instructions. When they left Jesus they were still leprous. It is evident that had they awaited visible evidence of healing before setting out for Jerusalem, where they were to be pronounced “clean,” healing would never have come. It was necessary for them to act in faith, as if they were already healed, before healing actually came. He who does not come to the Lord in faith need not expect to “receive any thing of the Lord” (James 1:7; cf. Heb. 11:6). Without obedience there is no faith, for “faith without works is dead” (see James 2:17–20). He who has genuine faith will act in accordance with every requirement of God, but without faith obedience is impossible and unavailing. Neither can exist alone without the other (see James 2:17).

15. One of them. One, and one only (see v. 17).

Glorified God. Realizing that divine power had released him from the bonds of his loathsome disease, “one of them” made first things first—he praised God. This Samaritan stands out in the gospel record as a prime example of gratitude.

16. Fell down on his face. The typical Oriental posture of supplication and gratitude, whether to God or to man (see on Esther 3:2).

He was a Samaritan. Possibly the other nine felt that, as sons of Abraham, they deserved to be healed. But this Samaritan, who may have considered that he did not deserve the blessing of health that had come to him suddenly and unexpectedly, appreciated the gift Heaven now bestowed upon him. Those who forget to thank God for blessings received, and truly to appreciate what God does for them, are in grave danger of forgetting Him altogether (see Rom. 1:21, 22).

17. Where are the nine? Here is evidence that it matters to God whether we appreciate the good things we receive from His hand. The nine should have been profoundly grateful, but seemingly were not. At least they did not express any appreciation.

18. Stranger. Or, “foreigner.” For other examples of the healing of non-Jews see on Luke 7:1–10; Matt. 15:21–28; Mark 7:31–37; 8:22–26. For the significance of the word “stranger” in the OT see on Ex. 12:19, 43, 45; 20:10; Num. 9:14; Deut. 10:19; 14:21, 29.

19. Thy faith. See on ch. 17:14.

20. He was demanded of the Pharisees. [When and How the Kingdom Comes, Luke 17:20–37. Cf. on Matt. 24:3, 26–41.] Whether the Pharisees met Jesus during the course of this journey (see on v. 11), or after His arrival in Peraea, we do not know. It was now probably about the month of March, a.d. 31, at most a few weeks prior to the Passover. Compare also previous demands made by the Pharisees for information from John the Baptist (see John 1:19–22) and from Jesus (see Matt. 16:1; Mark 2:16; John 2:18).

When the kingdom. It was now nearly four years since John the Baptist had begun proclaiming that “the kingdom of heaven is at hand” (see Matt. 3:2; see on v. 1). For at least two years the people of Galilee had heard Jesus proclaiming the same message (see on Matt. 4:12; Mark 1:15). Now, the Pharisees come inquiring how much longer they must wait before they can expect to see tangible evidence of the fact that the kingdom is, indeed, coming. In making this demand the Pharisees quite evidently pose a challenge to Jesus’ Messiahship, and imply that He is a false messiah.

Of God. Apparently it was their erroneous concept of the Messianic kingdom that prompted the Pharisees to ask this question (see on ch. 4:19). They conceived of the kingdom of God as a political entity, with Messiah King a temporal ruler who would subdue all nations and subject them to Jewish rule (see Vol. IV, pp. 25-38). Inasmuch as their selfish dreams had not yet materialized, the Pharisees were certain that the “kingdom” had not yet arrived. In their minds it was still future.

Not with observation. Literally, “not with careful watching.” The kingdom of which John and Christ had spoken, the kingdom of grace, was already here, but the blind Pharisees had not detected it because they were observing only the outward appearance of things (see 1 Sam. 16:7). They had witnessed no signs that could be construed as heralding the kind of kingdom they had in mind. It would take spiritual discernment to detect the coming of the kingdom of divine grace to the hearts of men (see on Luke 17:21).

21. Within you. That is, meaning either “in your midst” or “in your hearts.” There has been some dispute as to which meaning is favored by the context here. The only other use in the NT of the word here translated “within” clearly has the sense of “inside” rather than “in the midst of” (see Matt. 23:26). The kingdom of divine grace was certainly not in the hearts of the Pharisees, and it is this fact that has led many commentators to favor the reading “in your midst.” Yet Jesus was clearly addressing the Pharisees (see on Luke 17:20). It should be noted however that, even so, Jesus’ statement does not require the meaning “in your midst.” He could simply be saying to them, “The kingdom of God is not something that you may expect to see by close observation with your natural eyesight. You will discover it, if at all, within your own hearts.”

22. Said unto the disciples. Whether this was in the presence of the Pharisees (see on vs. 20, 21), or at a later time when Jesus was alone with His disciples, is not certain. It would seem that the discourse of vs. 22–37 was spoken either immediately following the comments of vs. 20, 21 or soon thereafter.

Days will come. The discourse of vs. 22–37 deals with the future kingdom of glory rather than with the present kingdom of divine grace (see on Matt. 4:17; 5:2). Jesus has affirmed that the kingdom of grace is already here, set up and operating, in the hearts of men (Luke 17:21). But Jesus now warns His disciples that the kingdom of glory, which the Pharisees erroneously concluded to be the subject of Jesus’ teaching, is yet future—“the days will come” in contrast to “[now] within you” (v. 21).

Desire to see. That is, the actual establishment of the kingdom of glory at the coming of the Son of man (see on Matt. 25:31). Here Jesus refers to the longing in the heart of every true disciple for the full realization of the coming kingdom. The longing of the Twelve would be intensified as they looked back at the opportunities they once had had, but did not fully appreciate at the time, of walking and talking with their beloved Master (see DA 506). Jesus was with them now, yet many were not properly appreciative of His presence. When He would be taken away from them their estimation of the privilege of being with Him would increase greatly. Before His departure He would promise to come back again (see John 14:1–3), and in His absence they would long eagerly for His promised return.

Son of man. See on Matt. 1:1; Mark 2:10.

Not see it. Because the time had not yet arrived for His second coming.

23. See here. See on Matt. 24:23, 26. At His second coming Jesus’ appearance will not be localized.

Go not after them. Many false messiahs had arisen and more were yet to appear. Perhaps Theudas, whom 400 men followed at one time, and Judas of Galilee, who “drew away much people after him,” may be numbered among the false messiahs (see Acts 5:36, 37). The desert was frequently the congregating place of these political enthusiasts. In the intense longing of the disciples for the return of their Master, they were not to be deceived into thinking that any such upstart, military messiah might be the Christ.

24. As the lightning. See on Matt. 24:27. Like a flash of lightning, the return of Jesus would come suddenly and unexpectedly (see 1 Thess. 5:1–5), but visibly and dramatically.

In his day. Textual evidence is divided (cf. p. 146) between retaining and omitting this phrase.

25. First must he suffer. The cross must come before the crown (see on Matt. 16:21; Mark 9:31; etc.). The disciples were not to expect the kingdom of glory immediately (see on Matt. 25:31).

Rejected of this generation. See on Matt. 11:16; 23:35–38.

26. As it was. For comment see on Matt. 24:37.

Noe. That is, Noah.

27. They did eat. Literally, “they were eating.” While the antediluvians carried on their normal round of activities, the Flood came and surprised them. They were not expecting so abrupt a change. They were engrossed in their worldly pursuits and pleasures, lulled to sleep by a false sense of security. They were not sufficiently concerned with what was coming (see on Gen. 6:5–13; cf. 2 Peter 2:5).

28. The days of Lot. See on Gen. 18:20, 21; cf. 2 Peter 2:7, 8.

29. Fire and brimstone. See on Gen. 19:24, 25; cf. 2 Peter 3:7, 10–12; Rev. 20:9.

30. Son of man. See on Matt. 1:1; Mark 2:10; cf. Luke 17:22.

Revealed. Gr. apokaluptoµ, “to uncover”; hence, “to reveal,” “to disclose,” or “to manifest.” Our word “apocalypse” is derived from the noun form of apokaluptoµ. Here, the word refers to the revealing of the Son of man in power and glory, as the corresponding noun from (Gr. apokalupsis) sometimes does to the “coming” of Jesus (see 1 Cor. 1:7; 2 Thess. 1:7; 1 PETER 1:17, 13).

31. In that day. Compare the dual prophecy of Matt. 24:15–20, where the experience of Christians living in Jerusalem when the city fell to the Romans, in a.d. 70, represents, in measure, the experience of Christians prior to the second coming of Christ (see on Matt. 24:16, 17).

Upon the housetop. For comment see on Matt. 24:17.

His stuff. When life itself is at stake worldly possession have little value, and to endeavor to save them may lead to the loss of life itself. Possession in Sodom were of no value to Lot when he had to flee; he was fortunate to escape with his life (see on Gen. 19:17).

32. Remember Lot’s wife. Lot’s wife became a pathetic example of the results of inordinate affection for the material things of this life. It was her desire to hold onto the things she had just left behind in Sodom that caused her death (see on Gen. 19:26).

33. Save his life. Or, “save himself.” See on Matt. 16:25. This great paradox of Christianity expresses one of the great eternal truths of the gospel (see on Matt. 6:33).

35. Two women. For comment see on Matt. 24:41.

36. Two men. Important textual evidence may be cited (cf. p. 146) for omitting v. 36. However, the same statement is uncontested in Matt. 24:40 (see comment there).

37. Where, Lord? That is, “under what circumstances, Lord?” The disciples seem to be puzzled as to how and when the things of which Jesus speaks would be (see on Matt. 24:3).

Wheresoever the body is. Jesus seems to have made use of the common proverb of the day in answer to their question. For comment see on Matt. 24:28.

Eagles. Gr. aetoi, probably here, “vultures” rather than “eagles.” Eagles are not gregarious, nor do they feed on carrion as do the vultures (see on Hab. 1:8).

Ellen G. White comments

3 COL 248, 249

3, 4 COL 250

5 CSW 72; MYP 121

10 Ev 596; 2T 465; 3T 526; 4T 228; 7T 209; WM 316

12–16DA 348, 488; MH 134; ML 170; 5T 315

12–193T 179

20, 21 7T 143

20–22DA 506

26 FE 221; PP 104; TM 132; 3T 472; 4T 308

26, 27 4T 309; 5T 365

26–28PK 717; FE 317

26–30Te 283; 3T 162

28 PP 166

28–30CH 24; PP 166; 3T 163

29 GW 126

30 PP 104

33 9T 56

35, 36 TM 234