Luke 17

Luke 17 (NASB95)

He said to His disciples, “It is inevitable that stumbling blocks come, but woe to him through whom they come! “It would be better for him if a millstone were hung around his neck and he were thrown into the sea, than that he would cause one of these little ones to stumble. “Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him. “And if he sins against you seven times a day, and returns to you seven times, saying, ‘I repent,’ forgive him.” The apostles said to the Lord, “Increase our faith!” And the Lord said, “If you had faith like a mustard seed, you would say to this mulberry tree, ‘Be uprooted and be planted in the sea’; and it would obey you. “Which of you, having a slave plowing or tending sheep, will say to him when he has come in from the field, ‘Come immediately and sit down to eat’? “But will he not say to him, ‘Prepare something for me to eat, and properly clothe yourself and serve me while I eat and drink; and afterward you may eat and drink’? “He does not thank the slave because he did the things which were commanded, does he? “So you too, when you do all the things which are commanded you, say, ‘We are unworthy slaves; we have done only that which we ought to have done.’ ” While He was on the way to Jerusalem, He was passing between Samaria and Galilee. As He entered a village, ten leprous men who stood at a distance met Him; and they raised their voices, saying, “Jesus, Master, have mercy on us!” When He saw them, He said to them, “Go and show yourselves to the priests.” And as they were going, they were cleansed. Now one of them, when he saw that he had been healed, turned back, glorifying God with a loud voice, and he fell on his face at His feet, giving thanks to Him. And he was a Samaritan. Then Jesus answered and said, “Were there not ten cleansed? But the nine—where are they? “Was no one found who returned to give glory to God, except this foreigner?” And He said to him, “Stand up and go; your faith has made you well.” Now having been questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, “The kingdom of God is not coming with signs to be observed; nor will they say, ‘Look, here it is!’ or, ‘There it is!’ For behold, the kingdom of God is in your midst.” And He said to the disciples, “The days will come when you will long to see one of the days of the Son of Man, and you will not see it. “They will say to you, ‘Look there! Look here!’ Do not go away, and do not run after them. “For just like the lightning, when it flashes out of one part of the sky, shines to the other part of the sky, so will the Son of Man be in His day. “But first He must suffer many things and be rejected by this generation. “And just as it happened in the days of Noah, so it will be also in the days of the Son of Man: they were eating, they were drinking, they were marrying, they were being given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all. “It was the same as happened in the days of Lot: they were eating, they were drinking, they were buying, they were selling, they were planting, they were building; but on the day that Lot went out from Sodom it rained fire and brimstone from heaven and destroyed them all. “It will be just the same on the day that the Son of Man is revealed. “On that day, the one who is on the housetop and whose goods are in the house must not go down to take them out; and likewise the one who is in the field must not turn back. “Remember Lot’s wife. “Whoever seeks to keep his life will lose it, and whoever loses his life will preserve it. “I tell you, on that night there will be two in one bed; one will be taken and the other will be left. “There will be two women grinding at the same place; one will be taken and the other will be left. “Two men will be in the field; one will be taken and the other will be left.” And answering they said to Him, “Where, Lord?” And He said to them, “Where the body is, there also the vultures will be gathered.”

What does this story tell us about God? 2-3 attributes that stand out to you. Be prepared to discuss.

What does this story tell us about people? Same.

If this is God’s word for our lives what changes will we make in response to it? It helps to express these as “I will” statements. For example “I will listen to other people before I …”

Who am I going to tell?

In this chapter connections between successive paragraphs are not obvious. It is possible that Luke has gathered fragments of Jesus’ teaching too valuable to be lost, but of which he did not know the historical context. On the other hand connections may be present, as is indicated in the notes. At the very least this may show why Luke put the teaching in this order.

1. The connecting link here may be the attitude of the religious leaders. They were in danger of using their wealth wrongly, and they were also in danger of leading their lesser brethren astray, temptations that would confront his disciples as well as people like the Pharisees. The saying begins with the inevitability of temptations to sin. The word skandala is perhaps not quite as specific as rsv. It means the bait-stick of a trap, that which triggers off trouble (the corresponding verb is found in 7:23). Moffatt renders ‘hindrances’. All hindrances to the spiritual life are included, but temptations to sin are clearly the worst of these. They are inevitable, but this does not mean that anyone who causes them is blameless.

Luke 17:1–4 NAS

He said to His disciples, “It is inevitable that stumbling blocks come, but woe to him through whom they come! “It would be better for him if a millstone were hung around his neck and he were thrown into the sea, than that he would cause one of these little ones to stumble. “Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him. “And if he sins against you seven times a day, and returns to you seven times, saying, ‘I repent,’ forgive him.”

3-4.

This does not mean that he will adopt an attitude of censoriousness, for the context stresses forgiveness. It means that, though he will be compassionate, he will not be weak. He cannot be indifferent to evil, but this does not mean that he will bear a grudge. If the offender repents, the believer must forgive him. And his forgiveness must be without limit. When Jesus speaks of seven times in the day he does not mean that an eighth offence need not be forgiven (cf. Matt. 18:21f.). He is saying that forgiveness must be habitual. From the world’s point of view a sevenfold repetition of an offence in one day must cast doubt on the genuineness of the sinner’s repentance. But that is not the believer’s business. His business is forgiveness.

v 3: we like this one. We think it gives us permission to be sin inspectors. How have we done this poorly? What does it look like done right?

Luke 17:5–6 NAS

The apostles said to the Lord, “Increase our faith!” And the Lord said, “If you had faith like a mustard seed, you would say to this mulberry tree, ‘Be uprooted and be planted in the sea’; and it would obey you.

5-6: Apostles ask Jesus to grow/increase their faith.

6 - a little faith is enough. Exercise what you have.

Apparently the apostles (see on 6:13) think great faith is needed for forgiveness like that, so they say, Increase our faith.

The apostles want more faith. Jesus’ answer turns them from the thought of a less and a more in faith to faith’s genuineness. If there is real faith (the Greek construction seems to imply the meaning ‘If, as is the case’), then effects follow.

It is not so much great faith that is required as faith in a great God. The mustard seed was proverbial for its small size. It is uncertain what tree the sycamine was, but most think of the black mulberry. The rabbis held that the roots of the tree with this name would remain in the earth for 600 years (SB). Clearly it was very firmly rooted, so that removing it would be difficult. Jesus is not suggesting that his followers occupy themselves with pointless things like transferring trees into the sea. His concern is with the difficulty. He is saying that nothing is impossible to faith: ‘genuine faith can accomplish what experience, reason, and probability would deny, if it is exercised within God’s will’ (Miller).

Luke 17:7–10 NAS

“Which of you, having a slave plowing or tending sheep, will say to him when he has come in from the field, ‘Come immediately and sit down to eat’? “But will he not say to him, ‘Prepare something for me to eat, and properly clothe yourself and serve me while I eat and drink; and afterward you may eat and drink’? “He does not thank the slave because he did the things which were commanded, does he? “So you too, when you do all the things which are commanded you, say, ‘We are unworthy slaves; we have done only that which we ought to have done.’ ”

7-10

When people have such faith they may be tempted to spiritual pride. Jesus teaches humility by referring to standard practice with slaves. At the end of the day’s work the master does not call the slave to have dinner (though our Master does that and more! 12:37; 22:27). Rather he calls on the slave to serve him while he eats. And he does not thank the slave for doing what he is told (9). That is no more than his duty. So with God’s servants (‘slaves’). We are required to be perfect (Matt. 5:48). Whenever we complete a task we cannot claim that we have done more than we should. Unworthy (achreioi) is a difficult word, but it seems to mean ‘not yielding gain’ (cf. its use of the man who hid his talent, Matt. 25:30). Our best service does not bring gain to God and give us a claim on him (cf. 1 Cor. 9:16). At best we have done only what was our duty.

7-10: further, do what you ought to do first; get the basics down (Cf; 1 Corinthians on gifts).

Story: student who wanted to do what I and a friend did. Had to tell him, there's a lot you have to go through to get there.

Consumer church doesn't teach this.

12-13

Lepers were compelled by law to keep their distance (see on 5:12) and these did. But they came as near as they dared and shouted an appeal for help. They did not ask specifically for healing, but simply for mercy. However, in the circumstances, there could be little doubt as to what they hoped mercy would bring about.

14 - What Jesus didn't say or do. Didn't touch them, say you are cured. Told them to show themselves to the priests - the normal procedure when a leper was cured - for verification of healing.

Jesus was putting their faith to the test by asking them to act as though they had been cured. As they obeyed, it happened. As they went, they were cured, made clean. There was purpose in what Jesus did.

Luke 17:15–16 NAS

Now one of them, when he saw that he had been healed, turned back, glorifying God with a loud voice, and he fell on his face at His feet, giving thanks to Him. And he was a Samaritan.

One was struck with gratitude. He didn't wait to be certified to rejoin the community. Went to Jesus when he saw he was cured, worshiping God and letting everyone know about it.

He thanked Jesus.

He was a Samaritan. Those with leprosy whether Jew or Samaritan lived together ignoring the custom of being separate.

Samaritan would be expected to be the last person to thank Jesus; the Jews first. But he was first and the only one.

17-18

Through questions, Jesus lets his disappointment in the 9 be known. Absorbed in their new situation in life they failed to honor the source of it.

The attitude and action of the foreigner exceeded that of the healed chosen people.

19

His faith made him well. Did the other 9 have faith? Possibly.

Samaritan had faith and gratitude. Here, made you well is more than a cure. It saved im.

Jesus recognized in this man the kind of trust that is expressed in salvation so he sent him off with that assurance that it is as well with his soul as it is now with his body.

Full restoration is both body and soul.

20-21

Pharisee questions possibly out of genuine interest or they knew Jesus spoke of the kingdom, wanted his POV.

It's unlike any kingdom with which they were familiar.

Its coming can't be observed; it is in the midst of you.

- It is present in the person and ministry of Jesus.

- Today: in the presence and ministry of the spirit. Where is that? Let's go find out (Sermon on the mount).

22

How the kingdom comes.

- Not with hype; not observable with signs.

- It is in our midst.

It will happen when you don't expect it.

The future of the kingdom (to disciples). It cannot be controlled. We can desire to see it but will not succeed.

The days of the son of man - not easy to explain. Best to take it as the times of the Messiah. People will long for the Messianic kingdom.

23-25

People will think they see the coming of the son of man and try to convince the disciples to see it their way. They think it is present in some secret, unexpected way. Not so.

Looking into the corners won't be necessary. When Jesus comes, it will be obvious.

In context, for them, Jesus has to suffer first (the next step).

26-27

Until he comes, life will continue normally. It's not the sinfulness of the people of Noah's time that Jesus emphasizes. There is nothing sinful about the activities listed. They are the stuff of ordinary life.

Here's the point: they were so taken up with the stuff of ordinary life they didn't notice Noah. A LOT OF IMPLICATIONS HERE. We like to talk about the trending evil of the world, etc. That's not the problem.

28-29

Lot: people were in the business of living and didn't pay attention to his example and teaching.

Lot was removed from the city the day Sodom was destroyed. Neither Noah nor lot were symbols of virtue but both realized that the catastrophe must come and both tool measures to save themselves.

The Kingdom message is not for those who think they deserve a better life than their neighbors but for those in the midst of universal indifference and complacency realize the desperateness of their situation and ask, "What must I do to be saved."

How do we define "saved," "salvation?"

30 - People will be judged not because they are sinners but because they are self-centered; focused on their own concerns, in the ordinary business of life that they have no time and attention to spare for the word that comes to them from God.

31 - So when the time comes the situation will be urgent. Tempted to save what is not important - giving attention to material things. The call is to give wholehearted devotion to Jesus over a desire for material possessions.

32 -

Lot’s wife came as close to deliverance without achieving it as was possible. She was brought right out of the doomed city and set on the way to safety. But she looked back and lingered, evidently in longing for the delights she was leaving behind. In the process she was caught up in the destruction that overtook Sodom and she perished with the city (Gen. 19:26).

33. Jesus has already spoken about saving and losing the life (9:24, where see note). In this context the thought will be that the self-affirming life of the people of Noah’s day and of Lot’s day (26–29) will prove self-destroying when the Son of man comes. By contrast anyone who is willing to lose his life now will save it then.

34–35. That day will mean separation between those who are for the Son of man and those whose lives show that they are against him. Relational and physical proximity won't matter. NOT about rapture.

36-37. People want to know where this will happen. Jesus doesn't answer directly. Where the spiritually dead are found, there will be judgment.