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

17:11 On the way to Jerusalem. Cf. 9:51 and 13:22. For Samaria, see notes on 10:33 and John 4:4.

17:12-13 ten lepers (see note on 5:12) . . . stood at a distance (cf. Num. 5:2-4; 2 Kings 7:3). The law required lepers not to mingle with other people (Lev. 13:45-46; Num. 5:2-4). have mercy. Cf. Luke 16:24; 18:38-39.

17:14 show yourselves to the priests. See note on 5:14. As they went they were cleansed, i.e., healed. The priests would declare them clean. They had to begin to obey Jesus' command to go to the priests before they were actually healed (cf. 5:5; 2 Kings 5:13-14).

17:15-16a One leper turned back (cf. 2 Kings 5:15), praising God with a loud voice (a favorite Lukan expression; cf. Luke 4:33; 8:28; 19:37, etc.). The leper fell on his face (cf. 5:12), giving Jesus thanks. Elsewhere in the NT such giving of thanks (Gk. eucharisteō) is always directed to God (in every one of 37 other occurrences of this verb).

17:16b Now he was a Samaritan. The noun "he" is emphasized in the Greek; placing this statement later in the story also serves to emphasize that the only grateful leper was a Samaritan (on Samaritans, see 9:52; 10:33; and notes on John 4:4; 4:9).

17:19 The Samaritan's faith has made him well (lit., "saved" him; cf. the same Gk. verb in 7:50; 8:48; 18:42), so that the healing here was more than physical.

17:20 The Pharisees apparently desire to know the cosmic signs preceding the coming of the kingdom so that they can be sure not to miss it. Jesus replies that the kingdom will not involve any signs to be observed (a phrase that translates a Greek word paratērēsis that occurs only here in the entire Bible). In light of vv. 21-37, Jesus apparently means that the arrival of the kingdom of God will not be accompanied by spectacular signs in the heavens but rather that the kingdom will come quietly, evident only in the change in people's lives. (Thus "not . . . with signs" does not mean "not with miracles," for the common NT word for "sign" with the meaning of "miracle" is Greek sēmeion, which does not occur in this verse.)

17:21 The Pharisees repeat their mistake of 14:15 in not recognizing that the kingdom of God has already come. It is in the midst of you, in the person of Jesus and in the reign of God manifested in those who are already following Jesus. Some understand Jesus to say here that the kingdom is "within you," but he would not say that to disbelieving Pharisees.

17:22 For Son of Man, see note on Matt. 8:20. One of the days probably means they will long to see a day when Jesus has already returned to the earth and is with them again, but some take it to mean they will long for the time when Jesus was with them on earth. You will not see it because he will no longer be on earth and will not yet have returned.

17:23 Believers should not follow people who claim that Jesus has come in a secret or hidden way, for he will come in a way that is dramatic and visible to all.

17:24 The coming of the kingdom, inaugurated by Christ's return, will be as bright, unmistakable, and sudden as lightning; just as lightning lights up the sky, all will see it.

17:25 first he must suffer. The consummation of the kingdom requires that a divine event "must" first take place--that is, the obligation that Jesus must first die according to God's plan to redeem a people for himself. this generation. See note on 7:31-34.

17:26-29 Eating and drinking is not a description of specific evils in the days of Noah and Lot. It means, rather, that life went on as normal, and people were caught unprepared.

17:31 On the housetop envisions a Palestinian home with a flat roof and outside stairs. in the house . . . in the field. These analogies, using imagery familiar to the original listeners, stress that there will be no time to prepare when the Son of Man comes. Some interpreters argue from the Palestinian details of this illustration that Jesus is referring to the destruction of Jerusalem in a.d. 70.

17:32 Lot's wife turned back, looking longingly at Sodom (see Gen. 19:17, 26). Her death is an example of divine judgment that comes quickly on those who do not wholeheartedly obey the Lord's commands.

17:33 Cf. 9:24 and note on Mark 8:35.

17:34-35 taken . . . left. One is caught up to be with Christ, while the other is left (cf. Matt. 24:31).

17:37 corpse . . . vultures. See note on Matt. 24:28.

18:1 And he told them (the disciples, 17:22) . . . always to pray (cf. Introduction: Key Themes; 1 Thess. 5:17) and not lose heart (because of delay in the Lord's return; cf. Luke 17:20-37). As in 18:9 and 19:11, the introduction of the parable serves as the guide to its interpretation--i.e., to pray persistently for justice for God's people, as the woman did who pleaded with the judge for justice.

18:2 nor respected man. He showed no special deference toward anyone, whether great or small.

18:3 The widow represents the poor, needy, and oppressed (cf. 20:47). kept coming. Persistence is her only asset in seeking justice from the "unjust" judge (18:6).

18:7 If an unjust judge finally grants the widow's "prayer," how much more will God hear the prayers of his elect? Cf. 12:22-31; see also how God cared for his people Israel, the "apple of his eye," Deut. 32:10; Ps. 17:8. day and night. I.e., "always" (Luke 18:1; cf. 2:37; Acts 9:24; 20:31; 26:7). Justice to his elect refers primarily to God rescuing his people from suffering and injustice in the world (cf. Luke 1:68-74). Will he delay long over them probably means, "Will God be patient much longer as he sees his elect suffer?" The implied answer is no.

18:8 From God's perspective, justice will come to his elect (cf. v. 7) speedily. From a human perspective, of course, justice may seem to be a long time coming. Therefore God's people must persist in prayer, as the widow persisted until she received justice (vv. 2-5). will he find faith on earth? The answer, of course, is "yes," but Jesus poses this as a question in order to encourage his disciples to constant watchfulness and prayer (cf. vv. 1, 7). When he returns, Jesus will be looking for those who are praying and watching for him.

18:9 Again, as in v. 1, Luke interprets the parable before the parable itself is given. to some who trusted . . . that they were righteous. The audience addressed by the parable (probably Pharisees) had an unrealistic sense of self-worth (see note on Matt. 5:20). Falsely confident of their own righteousness, they treated others with contempt.

18:10 Two men (cf. 15:11; 17:34-35) went up into the temple. Even if a person is in Jerusalem, he or she still must go "up" to the temple and "down" from there (see 18:14) because the temple was situated on an elevated mount with the rest of Jerusalem below it (on the temple, see note on John 2:14). Pharisee. See note on Luke 5:17. For tax collector, see notes on 3:12-14; Matt. 5:46-47.

18:11 The Pharisee, standing. The normal posture of prayer. God, I thank you that I. The five "I's" in this passage reveal the egocentricity of the Pharisee. Rather than thanking God for what God has done for him, the Pharisee arrogantly brags to God about his own moral purity and religious piety.

18:12 I fast twice a week. The OT law did not require this much fasting, but apparently only one fast a year, on the Day of Atonement (see note on Matt. 6:16-18). tithes of all that I get. See Deut. 14:22-27, which required a tithe of the crops; see also Lev. 27:30-32; Num. 18:21-24.

18:13 Because of shame the tax collector . . . would not even lift up his eyes to heaven, but beat his breast, which was a sign of sorrow and contrition (cf. 23:48), and said, God, be merciful to me, a sinner. The "sinner's prayer" (cf. Ps. 51:1) seeks God's mercy. The stark contrast between the contrition of the sinner and the self-righteousness of the Pharisee is key to understanding the central point of the parable.

18:14 Jesus pronounces a shocking reversal of common expectations (cf. 14:11 and Introduction: Key Themes). The Pharisee thought that he was "righteous" (18:9) and tried to justify himself (cf. 16:15), but the tax collector depended on God's mercy and as a result received God's gift of righteousness and was pronounced justified.

18:15 People brought even infants to Jesus in order that he might touch them, i.e., bless them (cf. 5:13; 6:19). Were bringing suggests that this was a frequent occurrence in Jesus' ministry.

18:16-17 Let the children come. Jesus' attitude toward children contrasted significantly with that of other religious leaders in Judaism. In most ancient cultures children were regarded as a burden until they were physically strong enough to contribute to the family. For to such belongs does not mean children automatically belong to the kingdom but that the kingdom belongs to "such"--that is, to those who possess childlike trust (see note on Mark 10:13-15; cf. Matt. 18:4). like a child. That is, in childlike faith and trust in Jesus.

18:18 ruler. See note on Matt. 19:16. Probably a ruler of a synagogue (Luke 8:41) or member of the Sanhedrin (23:13, 35; 24:20; John 3:1). Good Teacher, what must I do . . . ? . . . ? A good question (see note on Luke 10:25). For inheriting (not meriting) eternal life, cf. 18:30; Acts 13:46, 48.

18:19 Why do you call me good? Jesus does not let the ruler's superficial view of "goodness" go unchallenged (see note on Mark 10:18). No one is good except God alone directs the ruler's attention to God, in whom ultimate goodness resides. Only in understanding God as infinitely good can he discover that human good deeds cannot earn eternal life.

18:20 You know the commandments. See note on Matt. 19:17. Do not. Although only the second table of the law is mentioned (commandments 6-10; see Ex. 20:13-16), Luke expects his readers to assume that the first table (Ex. 20:1-12) is also included (cf. Luke 10:25-28).

18:21 All these I have kept from my youth. See note on Mark 10:20; cf. Paul's righteous keeping of the law from his youth (Acts 26:4; Phil. 3:6).

18:22 One thing you still lack refers not to higher piety but to the kingdom of God (vv. 24-25), salvation (v. 26), and eternal life (v. 18). Sell all that you have. See notes on Matt. 19:21 and Mark 10:21. Cf. Luke 5:11, 28; 14:33; 18:28. Jesus shows that the ruler has not really kept the commandments, and he clarifies the meaning of true repentance. treasure in heaven. In 12:33 this refers to the rewards believers will receive in heaven, but here it means eternal life itself (cf. 18:24-25). Follow me involves denying oneself, taking up one's cross, and following Jesus (cf. 9:23).

18:23 The ruler was very sad because he was extremely rich; he loved his riches more than God, showing that he had kept neither the first commandment nor the tenth, for riches were his god and he desired them more than God.

18:25 it is easier for a camel. An example of hyperbole (see note on Matt. 19:24). It is simply impossible for those who are rich (and for anyone else) to enter God's kingdom on the basis of their works, or to have the desire to seek God above all else apart from God's grace.

18:26 who can be saved? Since riches were supposedly a sign of God's favor, Jesus' listeners must have wondered: if a rich man who could freely offer alms and sacrifices could not be saved, who could be?

18:27 What is impossible (Gk. adynatos) with men is possible (Gk. dynatos) with God (cf. 1:37; Gen. 18:14). Because of God's power and grace, repenting and following Jesus is possible (see Luke 18:28-30), even for a rich man (19:1-10). Salvation is the work of the Lord, who does himself what would otherwise be impossible.

18:29-30 who has left house or wife or brothers or parents or children. Jesus is not encouraging his disciples to abandon familial responsibilities (cf. Eph. 5:25; 6:4). But sometimes family members turn against a believer, or there may be times of temporary separation due to Christian ministry. Only Luke mentions "wife"; see note on Matt. 19:10-12. Whatever someone has to sacrifice for the sake of the kingdom will be repaid many times more by God. Regarding "for the sake of the kingdom of God," see further "for my sake and for the gospel" (Mark 10:29) and "for my name's sake" (Matt. 19:29). in this time. See note on Mark 10:29-30. eternal life. The scene ends where it began, with the question of eternal life (Luke 18:18) and Jesus' final answer (v. 30).

18:31 we are going up to Jerusalem. See note on Mark 10:32; cf. Luke 9:51-53; 13:33; 19:28. will be accomplished. The cross is to be seen as the fulfillment of prophecy, not a horrible accident.

18:32 Jesus will be delivered over to the Gentiles. See note on Mark 10:33. Just as Israel was handed over to Gentiles for punishment of their sin in the OT, so Jesus was handed over to bear God's wrath for the sins of his people. Cf. Luke 20:20; 23:2; Acts 2:23; 13:28.

18:34 But they (the Twelve) understood none of these things. Although they understood the meaning of Jesus' words, they could not understand why Jesus was predicting this or how it could possibly fit into God's plans for the Messiah. The fact that the Messiah must first suffer and die was still hidden from them.

18:35 For Jericho, see notes on 10:30; 19:1; Matt. 20:29; Mark 10:46. a blind man. Named Bartimaeus in Mark 10:46. sitting by the roadside. A good place to beg, for pilgrims heading to Jerusalem would tend to be generous.

18:38 The blind man cried out, which indicates that he had heard of Jesus. (Matthew reports two blind beggars; see note on Matt. 20:30-31.) Jesus, Son of David, have mercy on me. See Luke 17:13. The blind man acknowledges that Jesus is the Messiah.

18:39 he cried out all the more. An example of persevering faith (see 8:15; cf. 18:1-8; 21:19).

18:41 Let me recover my sight confirms the man's great faith (see note on v. 38). Rather than continuing to beg for money (see v. 35), he seeks a miracle.

18:42 Recover your sight. A single word in Greek (anablepā, "see"). For Jesus, only a brief command is necessary. your faith has made you well. Literally, "saved you"; cf. the same Greek verb in 7:50; 8:48. The blind man was healed both physically and spiritually.

18:43 More than healing takes place, as indicated by the beggar's following Jesus in discipleship (cf. 9:23). glorifying God. See 4:15 and note on 4:13-15. all the people. For Jesus' popularity among the people, see note on 4:37.

19:1 He entered Jericho ties this account closely with the preceding (see 18:35). Jericho in this period was quite different from the OT city. Herod the Great had obtained Jericho from Caesar Augustus and proceeded to build aqueducts, a fortress, a monumental winter palace, and a hippodrome in the vicinity of the more ancient town. Excavations have revealed much of the Herodian palace structures; they were built in stages, by expanding on a previous Hasmonean palace. One striking feature of the palace site is its huge pools, in one of which Herod probably had his own son drowned. Jericho boasted a tropical climate and excellent access to water for agriculture.

19:2 chief tax collector. This title is found nowhere else in the NT. Jericho was a major toll collection point for goods passing east and west.

19:5 Zacchaeus, . . . I must stay at your house today shows the divine necessity of Jesus' bringing salvation to Zacchaeus's home (vv. 9-10).

19:6 Joyfully may imply that Zacchaeus had already come to faith.

19:7 All grumbled is in sharp contrast to "glorified by all" (4:15). Zacchaeus symbolized the authority of a government that was taking the people's money and oppressing them. For the symbolism of Jesus' eating with tax collectors and sinners, see note on 5:30; also 4:18; 5:32; 15:1-2.

19:8 Half of my goods includes Zacchaeus's possessions (cf. 12:15, 33), not just his salary. I (shall) give to the poor (cf. 11:41; 12:33; 18:22). if I have defrauded . . . I (shall) restore it fourfold (cf. Ex. 22:1; 2 Sam. 12:6). Zacchaeus's actions reveal that his repentance and faith are genuine (see Luke 3:8). The example of Zacchaeus, who gave away half of his goods, underscores the kind of openhanded generosity that characterizes those whose hearts have been transformed by the gospel. (See note on Acts 2:44.)

19:9 Jesus said to him. Although spoken to Zacchaeus, Jesus' statement is directed to the grumbling "all" (v. 7). Today salvation has come indicates that with God all things are possible, and a rich man can be saved (cf. 18:26-27). By his actions, Zacchaeus reveals that he also is a true son of Abraham (cf. Gal. 3:7) and not just his physical descendant (cf. Luke 3:8).

19:10 To seek and to save the lost summarizes Jesus' mission (cf. 5:32; 15:4, 6-7, 10, 24, 32).

19:11 The key to the meaning of this parable is given at the beginning (cf. note on 18:1). Jesus gave the parable in response to those who supposed that the kingdom of God was to appear immediately. This was probably a concern especially because he was near to Jerusalem, where expectations of a political messiah may have been extra high. The parable will show that the kingdom will not be seen in its fullness until Christ returns; it begins in a small way and grows gradually until then (cf. 13:18-21).

19:12 To receive for himself a kingdom means to receive authority over a kingdom. The kingdom that he is going to receive is not the far country to which he is traveling but the land from which he started out. Into a "far country" implies that the return of the nobleman (i.e., the second coming of the Son of Man) will not take place immediately. Luke's readers should not be troubled over this delay, because Jesus had already taught that he would not return immediately. From here to the end of the Gospel, Luke frequently emphasizes the kingship of Jesus.

19:13 The rounded number ten shows that Jesus' parable applies to all his disciples, not just the Twelve. Minas were about three months' wages for a laborer, about 100 drachmas. "Until I come" refers to the time between Jesus' ascension and return at the end of the age. Engage in business until I come is one of several examples where Jesus uses business activity in a positive way in his parables and teachings (however, Gk. pragmateuomai, "do business, trade, be engaged in a business," occurs only here in the NT). Though the main point of the parable is stewardship rather than business per se, the NT in general (as is the case here) views work and business activity in a positive way (see Matt. 25:14-30; Luke 10:7; 19:13-23; Col. 3:23-4:1; James 4:13-15), but also as an area where there are substantial temptations to sin (see Matt. 6:19-21; 1 Tim. 6:9-10) and to exploit others (James 5:1-6).

19:14 His citizens represents the Jews who hated Jesus. sent a delegation. This image would be familiar to the Jews since they had sent delegations to Rome protesting some of their local rulers.

19:15 When he returned represents the time of Jesus' second coming.

19:16 your mina has made ten minas more. An unusually high return in real life, indicating unusual wisdom and faithfulness on the part of the servant.

19:17 Well done, good servant! See note on Matt. 25:20-23. faithful in a very little. Cf. Luke 16:10. you shall have authority over ten cities. Faithful carrying out of stewardship responsibilities in this life will result in being given greater responsibility and stewardship in the life to come. This is one of a number of passages that teach degrees of reward and responsibility in heaven (see notes on Matt. 6:20; 1 Cor. 3:8; 3:14-15; 1 Tim. 6:17-19).

19:20 Lord, here is your mina. The third servant has not labored or conducted business with the mina but has hidden it away where it did no good for anyone and did not gain additional value. Those who fail to do anything useful with the resources, talents, and opportunities God has given them will fall under his displeasure and may thereby indicate that they are not even true believers (cf. Matt. 25:30).

19:21 Severe man does not mean selfish or unfair but, rather, strict and holding to high standards, or austere, like the Greek word it comes from (Gk. austēros, "strict in requirements," "exacting"; cf. Matt. 25:24). This is not intended as a description of Christ, for Luke 19:17, 19 show him to be abundantly generous and gracious. This servant does not know his master well, or else he is simply making up an excuse for his own failure.

19:22-23 The servant is condemned by his own words, for if he believed what he said, he would at least have put the money in the bank to earn interest (see note on Matt. 25:27). This would have required minimal effort by the servant, and the money would have been useful to others, as the bankers used it to make loans.

19:26 given . . . taken away. See note on Mark 4:25.

19:27 But as for these enemies of mine may allude to the destruction of Jerusalem in a.d. 70, but it also forecasts the final judgment of those who reject Jesus.