Sin, Faith, Duty (17:1–10)
This section is directed to Jesus’ disciples (17:1) and contains various teachings on the characteristics of true discipleship: forgiveness, faith, and servanthood.
A millstone tied around his neck (17:2). This would be a large round stone with a hole in its center, pulled by an animal to grind grain. It would weigh hundreds of pounds and so would cause certain drowning.
MILLSTONE
An olive press with a millstone in the center.
If your brother sins, rebuke him … forgive him … seven times (17:3–4). “Seven times” is not an exact number, but means “many times” a day, as in Psalm 119:164. The principle of rebuke and forgiveness appears in Leviticus 19:17–18 as well as in Jewish texts.486 Yet none emphasizes such unlimited forgiveness (cf. Matt. 18:21–22).
As small as a mustard seed (17:6). The mustard seed was used proverbially in Judaism of something very small (see comments on 13:19).487
Mulberry tree, “Be uprooted and planted in the sea” (17:6). This tree has been identified as the black mulberry, which has a vast root system enabling it to live up to six hundred years.488 To uproot it required a major effort. To “plant it in the sea” is an odd and paradoxical image, since the roots could not be established in water. The point is that faith can do the impossible.
Would he say to the servant “ … sit down to eat”? (17:7). “Servant” here is doulos, a bondservant or slave. A master would never think of eating with his slaves. For the shocking image of a master serving in this way see 12:37; for social status at meals see 14:7.
We have only done our duty (17:10). Similar expressions of humility and service owed to God appear in Jewish writings. Rabbi ben Zakkai is cited in the Mishnah as saying, “If you have wrought much in the Law claim not merit for yourself, for to this end you were created.”489 Similarly, Antigonus of Soko said, “Be not like slaves that minister to the master for the sake of receiving a bounty.”490 The believer owes all to God without expectations of reward.
Ten Healed of Leprosy (17:11–19)
When Jesus heals ten men with leprosy, only one returns to thank him, and this one is a hated Samaritan. The episode not only demonstrates Jesus’ compassion, but also symbolizes what is happening in Jesus’ ministry: The religious leaders reject the gospel while “outsiders” (sinners, tax collectors, and Samaritans) joyfully receive it with a heart of gratitude.
Samaria (17:11). On Samaria and the hatred and distrust between Jews and Samaritans see comments on 9:52; 10:29; John 4:4–42.
Ten men who had leprosy (17:12). Biblical leprosy was not the same as modern leprosy (Hansen’s disease), but a variety of diseases that may have included psoriasis, lupus, ringworm, and others (see comments on 5:12). Lepers were required to keep their distance from people and to cry out “Unclean! Unclean!” when approached (Lev. 13:45–46). Because of this social ostracism, lepers sought out others with the disease, even those with whom they would not normally associate.
Go, show yourselves to the priests (17:14). The Old Testament set out strict guidelines in Leviticus 13–14 for the examination and isolation of leprosy (see Lev. 13–14). It was the job of the priests to diagnose leprosy and to declare healed lepers “clean” (see comments on 5:12, 14).
He was a Samaritan (17:16). It would have been shocking to Jesus’ Jewish audience that only the despised Samaritan returned with a grateful heart. See 2 Kings 5 for an Old Testament account of a non-Jew healed of leprosy and Jesus’ reference to this episode in Luke 4:27.
Your faith has made you well (17:19). The Greek says, “Your faith has saved you.” While the Greek verb sōzō is often used by Luke of healings, here there is probably the added dimension of spiritual healing. While all ten were healed, only one was “saved.”
The Coming of the Kingdom of God (17:20–37)
Jesus’ teaching here concerns the nature of the kingdom, both in its present and future manifestations. The first part is directed at the Pharisees (17:20–21) and responds to the traditional Jewish expectation of a dramatic and cataclysmic arrival of the kingdom of God. Jesus teaches that the kingdom of God will not come (at first) in a outward visible form, but rather through his healings, exorcisms, and authoritative teaching (see 4:18–19; 7:22–23).
Turning next to his disciples, Jesus affirms that the kingdom will come in a dramatic and cataclysmic manner, when he—the Son of Man—returns. But first he must be rejected by his own people, suffer, and die. During the interim period that follows, his disciples need not look for hidden signs or chase rumors of his coming, for his return will be evident to all (17:22–25). It will be a time of great judgment against those who have turned from God (17:26–29). In light of these coming events, God’s people must stay focused on his priorities, forsaking all to follow him. Jesus gives additional teaching on the end times in the Olivet Discourse in chapter 21.
The Pharisees (17:20). For Pharisees see comments on 5:17 and next comment.
When the kingdom of God would come (17:20). The Pharisees had a strong expectation for the reestablishment of God’s kingdom on earth through the Davidic Messiah. The Psalms of Solomon, a first-century B.C. document arising from Pharisaic circles, beseeches God to raise up his Messiah, the Son of David, to rule over Israel, to destroy her enemies, and to establish a glorious and righteous kingdom.491 Jesus has been proclaiming the kingdom of God, and the Pharisees want to see a physical manifestation of its power and glory. For more on the kingdom of God see comments on 4:43.
With your careful observation (17:20). This Greek phrase is better translated “with premonitory signs” or “with signs predicting its arrival.” Jesus is referring to the dramatic heavenly signs common in the apocalyptic literature of his day.492 Jesus does not say these signs will not occur in the future (see 21:25; Acts 2:19–20), but that the Pharisees are missing the present manifestation of the kingdom in Jesus’ ministry.
Days of the Son of Man (17:22). The “days of the Messiah” was a rabbinic way of referring to the time when the Messiah would come and establish his glorious kingdom on earth.493 For more on the kingdom of God see comments on 4:43; for background to the Son of Man title see comments on 5:24; 9:26.
Men will tell you, “There he is!” (17:23). Jesus warns against following false messiahs. Messianic expectations were high in first-century Palestine, and at various times individuals arose claiming to be God’s agent of deliverance, a prophet, or a messiah. In Acts 5, Rabbi Gamaliel speaks of two such messianic pretenders: Theudas, who “claimed to be somebody” (i.e., a messiah), and Judas the Galilean, who led a revolt against the Romans (Acts 5:36–37). Similarly, in 21:38 Paul is suspected by the commander of the Roman temple guard of being a certain Egyptian who led four thousand Jews to the Mount of Olives in a messianic action.
Josephus, with his pro-Roman sympathies, speaks of such prophets and messiahs as dangerous criminals bent on leading the nation to destruction.494 In one episode a group of these “wicked” men deceived the people by claiming divine inspiration and leading them into the desert to await a sign of God’s deliverance. The procurator Felix responded by sending troops to destroy and disperse them.495 Such Roman police actions were not uncommon (cf. 13:1).
The Son of Man in his day (17:24, 30). The “day” of the Son of Man here and in 17:30 probably alludes to the Old Testament “day of the LORD,” the great and final time of judgment for all the earth (Isa. 13:6).496
He must suffer many things (17:25). See comments on 9:22.
The days of Noah … the days of Lot (17:26–28). (Cf. Genesis 6–9 [Noah]; 18:16–19:29 [Lot].) The generations of Noah and Lot are often identified together in Judaism as symbols of great wickedness and examples of God’s judgment.497 Sirach 16:7–8 reads: “He did not forgive the ancient giants who revolted in their might. He did not spare the neighbors of Lot, whom he loathed on account of their arrogance.” The Mishnah says neither the “generation of the Flood” nor “the men of Sodom” have any share in the world to come.498 (Cf. comments on 10:12.)
The day the Son of Man is revealed (17:30). Some Jewish texts speak of the Messiah as hidden by God and waiting to be revealed at the end time.499
On the roof (17:31). The flat roofs of Palestine were used as living space and usually had external staircases. The idea is that there will be no time to go inside to retrieve possessions.
SOD ROOF
A house in Beit Guvrin.
Remember Lot’s wife (17:32). Lot’s wife became a pillar of salt when she looked back at the destruction of Sodom (Gen. 19:26)—an example of unbelief in later Judaism. Wisdom of Solomon 10:7 speaks of “a pillar of salt standing as a monument to an unbelieving soul.”
One will be taken and the other left (17:34–35). The image is of separation, one to salvation and one to judgment.
Where there is a dead body, there the vultures will gather (17:37). Jesus’ puzzling response to the disciples’ question, “Where, Lord?” seems to mean that the place of judgment will be as evident to all (and as gruesome) as a dead body around which vultures gather (17:37).