Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

13:22 He went on his way . . . teaching (cf. 4:15, 31-32, 43-44) and journeying toward Jerusalem. Cf. 9:51-53.

13:23 Jesus' response to the question--will those who are saved be few?--does not speculate on God's plans and actions but states what individuals should do to be "saved." For a similar question, cf. 18:26.

13:24 To be "saved," one should strive to enter through the narrow door. This involves repentance (vv. 3, 5) and faith (8:12). For many . . . will seek to enter and will not be able. There will eventually be a time when the opportunity to trust in Christ will be taken away. (But see note on John 6:37.)

13:25-26 The second warning and analogy has to do with entering the house (i.e., the kingdom of God, v. 28) and warns that people may be shut out by the Lord (Jesus), in whose presence they ate and drank and whose teachings they heard. Listening to Jesus' teachings and sharing fellowship with his people are not by themselves any guarantee of eternal life, for that comes only through personal faith in Christ.

13:27 I do not know . . . depart from me. Jesus is not only the Savior but also the final Judge of all mankind (see note on 2 Cor. 5:10).

13:28 Abraham and Isaac and Jacob (cf. 20:37; Matt. 8:11; Acts 3:13; 7:32) and all the prophets (Luke 11:50; 24:27; Acts 3:18, 24; 10:43) represent believing Israel in the kingdom of God. But those listening who did not believe in Jesus will be cast out or excluded.

13:29 In addition to believing Israelites (v. 28), believing Gentiles (people from the east, west, north, and south; cf. Ps. 107:3) will enter the kingdom (cf. Luke 24:47; Acts 1:8).

13:30 will be first . . . will be last. See Introduction: Key Themes; and notes on Matt. 19:30; 20:16.

13:31 At that very hour ties the present account closely with the preceding. Herod is Herod Antipas, tetrarch of Galilee and Perea, where Jesus likely was teaching; see notes on 3:1 and Matt. 14:1.

13:32 fox. A metaphor for deceitful cunning. I cast . . . perform cures (see 4:40-41) . . . finish. The present tenses emphasize Jesus' continuing ministry. third day. The day of Jesus' resurrection (see 9:22).

13:33 I must go. Jesus was committed to finishing his course. Today and tomorrow indicate a limited time (cf. Ex. 19:10). for it cannot be. Herod Antipas's plotting (Luke 13:31) could not interfere with God's plan. that a prophet should perish away from Jerusalem. Jesus did not mean that no prophet had ever died outside of Jerusalem, for some had (see 2 Chron. 24:20-22; Jer. 26:20-23; 38:4-6). Rather, he was employing irony: Jerusalem, the center of Jewish religion and worship, was more dangerous to a true prophet of God than any threats from Herod in Galilee. From the time of David onward, Jerusalem was chosen by God to be the center of worship for Israel, and the center of God's unique presence and redeeming work in the world ("the city of the great King," Matt. 5:35; cf. Ps. 48:1-3). Jerusalem boasted of its religious heritage as the former seat of the Davidic throne and the Solomonic temple. In the first century a.d., Herod the Great's monumental temple, along with the adjacent Antonia Fortress, served as the focal point of the city (see Jerusalem in the Time of Jesus). Under Herod, and later at the pleasure of the Romans, the Jewish high priest and Sanhedrin retained key aspects of religious leadership in the city. Herod built himself a palace at the Jaffa gate to the west. Nonetheless, after the dethroning of Herod's son Archelaus (a.d. 6; see Matt. 2:22) the city of Jerusalem was formally controlled by the Romans through their legate (except for a brief period under Agrippa I in 41-44) until the Jewish revolt (66-73).

13:34 O Jerusalem, Jerusalem (see 10:41). Jesus bemoaned the fate of Jerusalem, with its inhabitants at the time being around 25,000 to 30,000 (cf. the lament in Psalm 137). His lament, however, also applied to all of Israel, since Jerusalem was the religious and political center of the nation. as a hen gathers her brood under her wings. A common metaphor for loving care (cf. Deut. 32:11; Ruth 2:12; Ps. 17:8; 36:7; see note on Luke 19:41).

13:35 you will not see me until you say, "Blessed . . ." The quoted blessing is from Ps. 118:26; it was chanted to incoming pilgrims on feast days. This is not an allusion to Palm Sunday (Luke 19:38) because in Matthew's account (Matt. 23:39) the saying occurs after Palm Sunday, and therefore it must refer to a later event. Some interpreters understand this to refer in a negative way to a coerced, forced confession of Jesus as Lord at the time of the second coming, but the quotation from Ps. 118:26 is in a positive context of welcome and worship, and the phrase "Blessed is he" implies worship. Therefore other interpreters understand this to be a prediction that a large number of Jews will trust in Jesus before his second coming (cf. Rom. 11:12, 14, 24-27, 31-32).

14:2 dropsy (Gk. hydrōpikos). The man probably had edema, where excess fluid gathers in various parts of the body.

14:3 Is it lawful to heal on the Sabbath, or not? Cf. 6:9; 13:16. See note on Matt. 12:9-10.

14:4 they remained silent. By now the Pharisees have learned that they can never win when they get into an argument with Jesus (see, e.g., 5:30-6:11).

14:5 a son or an ox. See note on Matt. 12:11-12.

14:6 They could not reply emphasizes Jesus' mastery in debate. He has silenced all the Pharisees' objections and yet they will not believe in him or follow him (see notes on 6:10, 11).

14:7-11 The parable of the wedding feast was directed to those who were invited to the dinner at the house of the Pharisee (v. 1); similarly, the parable of the great banquet (see vv. 12-24) was directed to "the man who had invited him" to that dinner (v. 12). when he noticed. Here (as in 18:1, 9; 19:11), Luke states at the beginning Jesus' purpose in telling the parable. The parable teaches the wisdom of humility: it is better to be humble than humiliated (lowest place . . . move up higher; cf. Prov. 25:6-7). will be humbled . . . will be exalted (cf. Luke 18:14). As the parable shows, sometimes this happens even in this life, but it will take place most fully at the final judgment (cf. James 4:6, 10; 1 Pet. 5:5-6).

14:12-14 do not invite your friends (but do) invite the poor, the crippled, the lame, the blind. Jesus again emphasizes the radical generosity and care that his disciples are to show toward those who are physically impaired and economically deprived.

14:15 Blessed is everyone who will eat seems to be a common saying, possibly intended here to change the uncomfortable subject--i.e., to shift the focus away from the need to care for the poor and the infirm. In the kingdom of God points to the future messianic banquet, to which the people of Jesus' day would have understood only godly Jews would be invited. Jesus, however, uses the parable to teach his listeners, contrary to their expectations, that the guests invited originally will miss the banquet (v. 24) and will be replaced instead by "the poor and crippled and blind and lame" and the outsiders (the Gentiles) found in the "highways and hedges" (vv. 21, 23).

14:16-20 A great banquet refers to the arrival of the kingdom in the ministry of Jesus, with its initial present taste of the joyful fellowship with God that will be fully realized in the coming age. invited many. Two invitations would have been involved. The first would have concerned reservations for the banquet and would have been given well in advance. The second invitation would have been given on the day of the banquet, announcing that the time for the banquet had come and everything was ready. Although the guests had been invited well in advance, they began to make excuses--failing to see that the kingdom is now here, and that God is inviting people to participate in its great blessings. Bought a field . . . bought five yoke of oxen . . . have married a wife shows that these people have put the business of everyday life ahead of the claims of God and his kingdom, and they are therefore not worthy to enter it (Jesus taught on similar themes in 8:19-21; 9:23-24, 59-62; 10:41-42; 12:31; cf. 14:26-27).

14:21-24 Streets and lanes, within the city, were where the outcasts of Israelite society (the poor, crippled, blind, and lame; cf. v. 13) would be found. The highways and hedges, outside the city, represent Gentiles being invited into the kingdom. compel people to come in. The Greek (anagkazō) usually means to "compel" or "force" someone, but a number of interpreters understand a weaker sense here: "strongly urge, persuade." That sense seems better suited to the context and is supported in other examples in Greek literature. The kingdom will be filled, but many of those originally invited will be excluded.

14:25 Great crowds continue to follow Jesus (see 4:37).

14:26 If anyone comes to me. Cf. 9:23-24. Those who would be Christ's disciples must (1) love their family less than they love Christ (14:26); (2) bear the cross and follow Christ (v. 27); and (3) relinquish everything (v. 33). These are complementary ways of describing complete commitment. The first condition for discipleship is to hate one's father, mother, wife, children, brothers, sisters, and life (cf. 18:29; see 6:20-22). "Hating" is a Semitic expression for loving less (cf. Gen. 29:30-31; Deut. 21:15-17; Matt. 10:37).

14:27 For the second condition for discipleship, bear his own cross and come after me, see notes on Matt. 10:38 and Mark 8:34.

14:28-32 Two parabolic illustrations involving building (vv. 28-30) and going to war (vv. 31-32) both warn against making a hasty decision to follow Jesus. Potential disciples must first count the cost to see if they will persevere in the faith (cf. 8:15; 21:19).

14:33 The third condition for discipleship (see note on v. 26) involves renouncing all (cf. 5:11, 28; 12:33; 18:22).

14:34 if salt has lost its taste. Most salt came from the Dead Sea and contained impurities (carnallite and gypsum). If not processed properly, it would have a poor taste and would be worse than useless, being unusable for food and creating a disposal problem. If the conditions of discipleship (vv. 26-27, 33) are not kept, the disciples likewise will become less than worthless (cf. Rev. 3:15-17).

15:1 Tax collectors (see notes on 3:12-14 and Matt. 5:46-47) and sinners (see note on Matt. 9:10) are also associated together in Luke 5:30; 7:34; 19:7. Were all drawing near to hear him reveals Jesus' popularity with the outcasts of society who had "ears to hear" (14:35).

15:2 Pharisees and the scribes. See notes on 5:17, 21-22; also Matt. 5:20; Mark 7:5. grumbled. See note on Luke 5:30; cf. 19:7. Receives sinners and eats with them again reflects Jesus' concern for the outsider. For similar criticisms, cf. 5:27-32; 7:39; 19:7. For the implications of eating with sinners, see note on 5:30.

15:3 So he told them. The following parables are directed to the Pharisees and scribes. The lost sheep (vv. 4-7), lost coin (vv. 8-10), and prodigal son (vv. 11-32) all correspond to lost sinners being found by Jesus (i.e., entering the kingdom of God).

15:4 The man leaves the ninety-nine in the open country to go after the one lost (cf. 19:10; John 10:11, 14).

15:5 lays it on his shoulders. The sheep is too weak to return on its own.

15:6 calls together his friends and his neighbors. Cf. v. 9. The Pharisees and scribes should rejoice that the lost sheep of Israel are entering the kingdom.

15:7 Joy in heaven contrasts with the grumbling of Jesus' opponents. It apparently means that both God and all the heavenly beings, including the angels, rejoice greatly (cf. v. 10). righteous persons who need no repentance (cf. 5:31-32). In light of the emphasis in Luke-Acts on the universal need of repentance (see Luke 3:3) and the evil of humanity (11:13; cf. Rom. 3:10-20), this is best understood as ironic for "those who think they are righteous and have no need to repent."

15:8 ten silver coins. Lit., "ten drachmas" (perhaps about 10 denarii, hence 10 days' wages for a laborer).

15:12 give me . . . property . . . coming to me. The younger son does not want to wait for his father's death to receive his inheritance. He was probably a teenager, since he was unmarried. His share would have been half of what the older brother would receive, or one-third of the estate (cf. Deut. 21:17). He divided indicates that the father responded to his younger son's request and allowed him to make his own choice to go his own way.

15:13 Gathered all indicates that the son converted into cash all of his inheritance, which may have included land or cattle, which he then foolishly squandered . . . in reckless living.

15:15 In desperation the son hired himself out to a Gentile to feed pigs (unclean animals; Lev. 11:7; Deut. 14:8) that would have been repugnant to him.

15:16 no one gave him anything. His worldly friends all deserted him.

15:17-18 When the son came to himself he realized that his sin was not only against his earthly father but in the deepest sense against heaven, that is, against God himself.

15:20 A long way off emphasizes the father's great love; he must have been watching for the son. ran. The father cast aside all behavioral conventions of the time, as running was considered to be undignified for an older person, especially a wealthy landowner such as this man. embraced him. Literally "fell on his neck"; cf. Gen. 33:4; 45:14; 46:29.

15:21 The prodigal repeats his prepared speech (cf. vv. 18-19), but the father cuts him short before he finishes, showing that he has forgiven him.

15:22 The best robe and ring and shoes give a picture of the finest clothing, so that the son is ornately dressed. The ring may have contained a seal, indicating that he has been reconciled and welcomed back as a full member of the family.

15:23 fattened calf. Kept for special occasions (Gen. 18:7; Amos 6:4). They will eat and celebrate in thanksgiving to God and not godless self-indulgence (contrast Luke 12:19).

15:24 The son was (assumed to be) dead, but is now alive (united with the family) again: a picture of membership in God's kingdom.

15:25 While the younger son represents tax collectors and sinners, the older son represents the Pharisees. Both groups were listening to the parables of this chapter (see vv. 1-3), but the Pharisees were probably the primary intended audience of this parable (see note on v. 3).

15:27 Safe in the protection of the father's household and sound in terms of both spiritual and physical health.

15:28 He was angry mirrors the grumbling of the Pharisees and scribes (v. 2).

15:29 but he answered his father. The older brother protests that the welcome extended to the returning younger son is not fair, likening life with his father to years of servitude without celebration. The picture offers a sharp contrast between, on one hand, the mercy and grace extended by the father (representing God the Father) and, on the other hand, the self-righteous resentment (never disobeyed . . . yet you never gave me) of the older brother (exemplified by the Pharisees).

15:30 this son of yours. The older brother refuses to acknowledge the prodigal as his brother.

15:31 Son. An affectionate appeal by the father, showing that he still loved the older son and wanted him to join in the celebration. By implication, Jesus is still inviting the Pharisees to repent and accept the good news.

16:1 The audience for the parable of the dishonest manager (vv. 1-8a) included Christ's disciples (v. 1) and also the Pharisees (v. 14). The manager is the steward in charge of the estate, a trusted servant who exercised the chief responsibility for the management and distribution of the household goods. The manager acted as the agent for his master, and had full authority to transact business on behalf of his master. wasting his possessions. The manager's dishonesty is a central theme woven throughout the parable. The manager is clearly guilty as charged, because when the master fired him (v. 2), the manager made no attempt to defend himself (v. 3).

16:4-7 The dishonest manager decided that, in his last few moments as manager, he would seek to ingratiate himself with his master's debtors so that they would still owe him favors, thus assuring his future well-being (may receive me into their houses). The reduction of both bills would have amounted to about 500 denarii (about 20 months' wages).

16:8a The master commended the dishonest manager. Various explanations have been suggested for this seemingly undeserved commendation: (1) In giving the discounts, the manager had excluded any commission for himself; but the discounts seem too high for that to have been the case. (2) The debts were hard to collect and, by reducing the amounts, the manager provided a sudden influx of cash for his master. (3) The master commended the manager for his shrewdness in looking out for himself (but this does not mean that the master praises him for his evil). In any case, the details of the parable should not be pressed, for a parable often makes only one major point, and here the main point is that the manager had great foresight to anticipate his financial needs after his dismissal, thus using his financial expertise to make friends for himself (see note on v. 9).

16:8b Verses 8b-13 constitute a series of teachings related to the parable of the dishonest manager (vv. 1-8a). Jesus applies the parable both as a comparison and as a contrast. In contrast to the manager, Jesus' disciples must not use their money unrighteously, but like the manager they must use their money in such a way that they prepare for their future life. The sons of this world (or, "this age") often show more concern and skill in taking care of their earthly well-being than do the sons of light (i.e., believers) in taking care of eternal matters.

16:9 And I tell you is a solemn expression stressing the importance of the application, which Jesus now states by admonishing his disciples to be generous in their use of money and possessions. Unrighteous wealth probably refers to the way in which the pursuit of money may often involve: (1) unrighteous means in acquiring wealth by taking advantage of others; (2) unrighteous desires in the use of wealth for personal gratification and selfish purposes, rather than for the care and well-being of others; and (3) the corrupting influence of wealth that often leads people into unrighteousness. The word translated here as "wealth" is a Hebrew and Aramaic term (Hb. and Aramaic mamon; Gk. mamōnas; English "mammon") for wealth and possessions (including money) and is the same word translated "money" in v. 13 (see ESV footnote). so that when it fails. Because wealth will inevitably fail both to satisfy and to provide for eternal needs, Jesus exhorts his disciples to make friends for yourselves in the generous use of wealth and possessions for the care and well-being of others, so that when wealth does fail, they may receive you into the eternal dwellings. "They" probably refers to the "friends" who have been helped by such generous giving. Believers who use their wealth and possessions generously in this way give evidence of their faith and commitment to God and of their understanding that God will give eternal rewards to those who are generous in their use of the resources he has entrusted to them.

16:11 Unrighteous wealth here refers to earthly money and possessions (see note on v. 9). True riches means spiritual stewardship and responsibility in God's kingdom, and ultimately heavenly reward as well (cf. 12:33; 18:22; Matt. 6:19-21, 24).

16:12 Not . . . faithful in that which is another's means faithfulness with respect to worldly possessions that God entrusts to his people for their stewardship during their lifetime (cf. 19:11-27). Your own refers back to the "true riches" of 16:11 regarding spiritual responsibility in God's kingdom and heavenly reward.

16:13 You cannot serve God and money. Jesus does not say "should not serve" but "cannot serve"; see note on Matt. 6:24. Those who are Jesus' true disciples must make an either/or choice between serving God and serving money. "Money" is personified here in parallel with "God," indicating the way in which money can often take on an idolatrous place in one's life. The way to serve God rather than money is to put one's resources to the service of others and the work of the kingdom.

16:14 For the Pharisees as lovers of money, cf. 11:39; 20:46-47. ridiculed. The opposition of the Pharisees now escalates from grumbling (15:2) to ridicule.

16:15 justify yourselves. Cf. 10:29. People who seek to appear righteous before others typically are not righteous before God, for God knows your hearts. What is exalted among men includes any kind of human achievement not done for the glory of God. Cf. 18:9-14.

16:16 The Law and the Prophets is the old covenant age, now superseded by the kingdom of God. until John. John the Baptist was still part of the old covenant age, so that his ministry served as the culmination of a long history of OT prophecy that looked forward to the coming of the messianic kingdom. Since then (since John's ministry, which overlapped with the beginning of Jesus' ministry), the new covenant period has begun. Everyone forces his way into it is a puzzling and much debated statement. Greek biazō means "to use force," but the verb form here (biazetai) could be either in the middle voice ("everyone is using force" to enter into it) or in the passive voice ("everyone is being forced or forcefully urged" to enter into it). The meaning in the ESV text, "everyone forces his way into it," is possible grammatically and fits the meaning of the same verb when used in Matt. 11:12. By this interpretation, the verse suggests that exercising the faith that brings one into the kingdom and keeps one there involves a kind of holy "violence" toward oneself in the form of repentance and self-denial. Some interpreters object, however, that this view does not fit well in the context, for not everyone is forcing their way into the kingdom and in fact many are rejecting it. In addition, there is arguably some tension between forcing one's way into the kingdom and the emphasis throughout the Gospels on entering the kingdom of God by faith. These interpreters have favored the meaning in the ESV footnote, "everyone is forcefully urged into it." The verb takes that sense elsewhere (see Gen. 33:11; 2 Sam. 13:25, 27; parabiazomai has this meaning in Luke 24:29; Acts 16:15). This is similar to the idea of Luke 14:23 (see note on 14:21-24). On this view, the meaning of biazō would be different from its sense in Matt. 11:12, but the verses appear in different contexts and the meaning may be different as well (cf. note on Matt. 11:12).

16:17 But suggests that Jesus is seeking to correct a possible misunderstanding of v. 16a, showing that the OT moral law still has validity as the Word of God (see note on Matt. 5:18). Those laws will never become void since they reflect the very person and character of God, who will never pass away. (In Luke 21:33, Jesus ascribes to his own teaching the same permanence and authority.)

16:18 Everyone who divorces . . . and marries another commits adultery. No exception is mentioned in Mark or Luke, but Matthew adds "except on the ground of sexual immorality" (Matt. 5:32; 19:9) and Paul allows for divorce in the case of desertion by an unbelieving partner (1 Cor. 7:10-11). For more on divorce and remarriage, see notes on Matt. 5:31-32; 19:3-9; Mark 10:10-12; 1 Cor. 7:15; and Divorce and Remarriage.

16:19-20 There was a rich man. Jesus continues to address and repudiate the abusive use of riches with this additional dramatic parable contrasting the excesses of the rich man and the destitute condition of Lazarus. The rich man is dressed in regal splendor (clothed in purple), feasting sumptuously every day, while the poor man named Lazarus lies at his gate, starving and covered with sores--a picture that conveys the utter disregard of the rich man for the poverty-stricken person living in the shadow of the rich man's own opulent self-indulgence.

16:21 Though Lazarus would have eaten even what fell from the rich man's table, there is no indication that the rich man gave him anything. dogs came and licked his sores. The culmination of the poor man's misery; the reference here is not to friendly household pets but to dangerous unclean dogs that ran wild in the streets.

16:22-23 The poor man died and received no burial, in contrast to the rich man who was buried. The poor man was carried . . . to Abraham's side (lit., "bosom"), which means he was welcomed into the fellowship of other believers already in heaven, particularly Abraham, the father of the Jewish people. But the rich man went to Hades (the place of the wicked, the dead, or "hell"), a place of torment. That the rich man saw Abraham far off indicates the unbridgeable gulf between heaven and hell. The previous earthly situations of the rich man and Lazarus are completely reversed. As in 13:28, the unbelieving dead seem to have some awareness of the blessedness of believers in heaven. Though this is a parable, and thus it is unclear how far the actual details should be pressed, the story seems clearly to teach that, immediately after death, both believers and unbelievers have a conscious awareness of their eternal status and enter at once into either suffering or blessing.

16:24 have mercy. The merciless one now seeks mercy but will not receive it (vv. 25-26) because the "year of the Lord's favor" (4:19) has passed. send Lazarus. The rich man knows Lazarus's name and thus knew his plight, though he had ignored it. The conversation between the rich man and Abraham may be one of those details of the parable that should not be pressed for doctrinal significance, for nowhere else in Scripture is there any indication that there will be personal communication between those in heaven and those in hell.

16:25 Although physically a "child of Abraham," the rich man was not one of Abraham's true offspring (cf. John 8:39) because he lacked Abraham's faith (cf. Rom. 9:6ff.; Gal. 3:9, 29). good . . . bad . . . but now. For this great reversal, see Introduction: Key Themes.

16:26 A great chasm has been fixed by God between heaven and hell so that the fate of the dead is irreversible.

16:27-31 but if someone . . . from the dead. The rich man believes that if Lazarus returns from the dead he will be a sign confirming what the OT says and therefore his brothers will repent. As seen by the context and the content of the parable, such repentance would need to include a change of heart and a change in behavior, involving the use of the brothers' wealth and possessions for the care and well-being of those who are destitute and impoverished like Lazarus. But the refusal to repent and the corresponding refusal to believe the gospel is not primarily due to lack of evidence but to a hardened heart (cf. Mark 8:17; John 11:37-40; Heb. 3:7-11, 15; 4:7). Luke will later point out that Moses and the Prophets all testify to Jesus as the true Messiah (Luke 24:27).

17:1 God has ordained that temptations to sin are sure to come, but that does not excuse any individual from being the cause of temptations to others, for Jesus says, woe to the one through whom they come (cf. 22:22; Acts 2:23; 4:27-28).

17:2 millstone. A round stone used for grinding grain (here probably weighing hundreds of pounds, propelled by a donkey walking in circles on a track). better for him . . . than that. Drowning with a millstone around one's neck has less serious consequences (because they may not be eternal consequences) than causing one of these little ones (who believe in Christ or who have begun to follow him in some way) to sin (cf. Matt. 18:6; see note on Mark 9:42).

17:3-4 If your brother sins refers here to individual acts of sin. rebuke him. Sin cannot be overlooked but must be rebuked so that repentance and restoration can occur. if he repents, forgive him . . . seven times. In Judaism it was considered honorable to forgive three times; the disciples, as part of the new covenant community, were to exceed that standard. (Cf. note on Matt. 18:21-22.)

17:5-6 Increase our faith! See note on Matt. 17:20. Jesus' reply indicates that even a very small amount of faith, if it is genuine trust in God, can lead to remarkable results. The issue is not the size of faith, but its presence. This verse must be understood in connection with other passages that talk about prayer and the nature of genuine faith (see notes on John 15:7; James 1:6; 1:7-8; 1 John 5:21). uprooted and planted in the sea. In practice, the apostles' faith would not manifest itself in such dramatic signs but in their preaching, healing, and perseverance.

17:7-10 The question of v. 9 (Does he thank the servant . . . ??) implies an answer of "no." Jesus is not, however, encouraging anyone to be inconsiderate or rude. Rather, it is a vivid example to illustrate the point of v. 10--namely, that we are unworthy servants. Like the tax collector (18:13) and unlike the Pharisee (18:11-12), Christians should acknowledge that God owes them nothing and that they owe him everything, even their very lives (cf. 1 Cor. 4:7).