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Additional Notes §43

17:1 / Things that cause people to sin: Gk., skandalon or “stumbling-block.” Fitzmyer (p. 1138) notes that “in Jesus’ saying the ‘scandal’ has to be understood of an enticement to apostasy or abandonment of allegiance (to God or to his word as proclaimed by Jesus).”

17:2 / a millstone: Unlike the smaller millstone that could be manipulated by hand, the “millstone” to which Jesus refers is the larger variety that would be turned by an animal. Such a millstone would sink someone quickly and completely.

17:5 / The apostles: Luke likely means the Twelve (see 6:13).

Lord: See commentary and note on 2:11 above.

17:6 / mulberry tree: Fitzmyer (p. 1144) suspects that in earlier tradition it was a “mountain” and not a “mulberry tree” that was to be uprooted and planted in the sea. How a tree was supposed to be planted in the sea does indeed seem strange. Perhaps there had been another similar saying in which the uprooted tree is planted on another patch of ground. At some point in the transmission of the tradition the two sayings merged.

17:7 / a servant: Fitzmyer (p. 1145, following Paul Minear, “A Note on Luke 7:7–10,” JBL 93 [1974], pp. 82–87) believes that the word “servant” (or “slave”; see also vv. 9, 10) “could already have taken on the Christian nuance of the Pauline usage” (see Rom. 1:1; 1 Cor. 7:22; Gal. 1:10; and in Luke’s writings see Acts 4:29; 16:17). Moreover, the activity of plowing or looking after the sheep is likened in Paul to Christian discipleship (1 Cor. 9:7, 10; Rom. 15:25), as well as elsewhere in Luke’s writings (see Luke 9:61–62; Acts 20:28–29). The point of all this is to say that Jesus’ parable would have come to be understood by early Christians as directly applicable to themselves. It is quite possible, however, that when originally uttered, the parable addressed not Jesus’ disciples, but Pharisees (and Sadducees?), who owned farms on which servants worked. If so, then this would be another example of how a Palestinian saying or parable came to be applied to the later, wider Christian context.

17:10 / So you also: The parable (vv. 7–9) is applied to the disciples (or apostles). In another context the parable may have been applied to others, such as the Pharisees.

we have only done our duty: This is apparently a common theme in Jewish piety. Lachs (p. 318) and Tiede (pp. 294–95) cite a saying attributed to Yohanan ben Zakkai: “If you have achieved much in the Law, claim not merit for yourself; for this purpose you were created” (m. Pirqe Aboth 2.8).

17:11 / Now on his way to Jerusalem, Jesus traveled along the border between Samaria and Galilee: For geographical reasons this verse has stirred controversy. A glance at any map of first-century Palestine will reveal that Galilee lies to the north of Samaria and shares a border roughly running east to west. Judea (in which is located the city of Jerusalem) lies to the south of Samaria. Exactly how Jesus could make his way (south) toward Jerusalem, moving along the (east-west) border between Samaria and Galilee is not clear. Because of this statement Luke has been charged with an inadequate knowledge of Palestinian geography, to the effect that Luke apparently supposed that Galilee and Samaria were situated side-by-side to the north of Judea (see Hans Conzelmann, The Theology of St. Luke [New York: Harper & Row, 1960], pp. 68–73). Had Luke intended to convey this picture, then obviously his geographical knowledge was faulty. In the Greek, however, Luke actually says that Jesus passed “through the middle of Samaria and Galilee.” Early Christian scribes sensed the confusion, as seen in the various readings they offered (e.g., “in the midst of,” “between,” “through the midst of”). Luke may not intend to say that Jesus was actually traveling south, along a north-south Samaritan-Galilean border (for if that is what he means then he is clearly in error), but only that while on his way to Jerusalem he was in the general vicinity of both provinces. As can be seen from the outset of the journey to Jerusalem, Luke’s geographical references (indeed, the journey itself) are vague. The journey cannot be understood in a strict chronological or, for that matter, geographical sequence. All that Luke is saying is that while still many miles north of Jerusalem (and Judea), Jesus was for a time in the general vicinity of Samaria and Galilee. We may infer from this vague geographical reference that Luke’s knowledge was imprecise, but to accuse him of a gross inaccuracy is unwarranted.

Samaria: The region of Samaria in Old Testament times (tenth to eighth centuries B.C.) was inhabited by the ten northern tribes of Israel. Following the death of Solomon, the northern tribes seceded from the tribes of Judah and Benjamin in the south. The southern kingdom became known as Judah, while the northern kingdom was initially known as Israel, until it eventually came to be called Samaria after its capital city. In the eighth century Samaria was overrun by the Assyrians. Its inhabitants were exiled, and in their place foreign peoples were settled. In the centuries that followed a half-Jewish, half-Gentile race of people emerged with which the Jews of Judah to the south and of Galilee to the north frequently quarreled and whom the Jews loathed (see note on 9:53 above). That is why it is so ironic in a Jewish context that from time to time the “hero” of an episode or parable is a Samaritan. See HBD, pp. 895–900.

17:12 / a village: Lit. “a certain village.” As explained in the note above, Luke’s reference is intended to be general, in keeping with his vague geographical reference to Samaria and Galilee (see further in note on 17:16).

As was expected of lepers, they stood at a distance (Leaney, p. 228).

17:13 / called out: Fitzmyer (p. 1155) suggests that the cries of the ten lepers are not really shouts (although the Greek word allows for this translation), but they are more likely prayers (loud ones, to be sure).

Master: See note on 5:5 above.

have pity on us: Is it a request for charity or for healing? From the perspective of the lepers, it is not easy to say (perhaps they hoped for both). But from the point of view of the narrative a miracle is clearly anticipated. Hence, Jesus commands them to go and show themselves to priests in order to confirm their healing.

17:15 / Fitzmyer (p. 1155) suggests that the statement, one of them, when he saw that he was healed, should be understood as an opening of the eyes of faith. This may be the case (in light of Jesus’ statement in v. 19; see note there). However, it may mean no more than when he realized that he had been healed thanksgiving and praise were awakened in him.

praising God: The phrase could possibly be an allusion to 2 Kings 5:15 where Naaman the Syrian leper glorifies the God of Israel for his cleansing. Allusion to Naaman is found in Luke 4:27.

17:16 / and he was a Samaritan: The reason for Luke’s vague geographical reference in v. 11 above is now quite clear. In order to have a mixed group of lepers, one Samaritan and, presumably, nine Jews, it is necessary to locate the incident near Samaria and Galilee. Hence Luke’s reference to the “middle of Samaria and Galilee.”

17:19 / your faith has made you well: See commentary above. Since the leper’s faith had something to do with his healing, it would appear that faith was present before he returned to give thanks. What has happened, however, is that his initial faith in Jesus has now become a much deeper faith (“Christian faith” for Luke); and thus Jesus’ statement here in v. 19 very likely refers to total salvation, not just to the healing of his body. See Tiede, p. 298.

Contrary to Lachs (p. 318) and J. T. Sanders (p. 204), the healing of the ten lepers is not an example of Lucan anti-Semitism; it is another prophetic indictment. By singling out the thankful Samaritan, Luke is criticizing Israel for lacking insight and faith.