Luke Chapter Seventeen
Temptations to Sin are Inevitable
17:1 And he said to his disciples, “Temptations to sin are sure to come, but woe to the one through whom they come! 2 It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin. 3 Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, 4 and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him.”
Jesus tells His disciples that temptations to sin are inevitable. He then focuses on one source of temptations, those brought through the influence of others (friends, family, acquaintances, essentially anybody).[1] Jesus creates a graphic picture of someone that causes someone else to sin (Greek ’skandala’,[2] cause to stumble and fall), He says it would be better for them to have a millstone hung around their neck and be thrown into the ocean (drowned to death) than influence someone to commit a sin. The reference to “little ones,” is from the Greek ‘mikrōn’,[3] meaning small, not fully grown, or immature.
Jesus then tells them to pay attention to themselves, in other words, “Watch Yourselves!” (NLT) This is a warning to be diligent, make sure to avoid temptations. They are to also watch fellow believers. If you notice a believer sinning, Jesus is calling you to rebuke them. If they repent, they are to be forgiven. The text does not clarify who the sin was against, so this should be considered applicable to any sin observed. But, Jesus continues with the scenario of someone sinning against you seven times a day. If they repent each of those seven times, they are to be forgiven each time. The number seven is not to be taken literally, as it represents in this context an indefinite number. Remember the “Parable of the Unforgiving Servant” (see Matthew 18:21-35).[4]
Increase Our Faith!
17:5 The apostles said to the Lord, “Increase our faith!” 6 And the Lord said, “If you had faith like a grain of mustard seed, you could say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you.
Following Jesus’ warning regarding temptations, the twelve disciples, here identified as ‘apostles’ (meaning those that have been sent, see Luke 9:1-10), recognizing their weakness, ask Him to increase their faith. Jesus on several occasions rebuked them for having little to no faith (see Matthew 8:26; 14:31; 16:8; 17:20) and even though they had seen first-hand displays of incredible healings and many other miracles, they still knew they needed more faith in God.
Jesus indirectly responded, saying that if they had faith the size of a mustard seed they could say to a mulberry tree, “Be uprooted and planted in the sea,” it would obey. Since faith is not measurable in size or any other method (we currently have no “faith-o-meters”), what did Jesus mean with that comparison? First, the apostles’ faith was was still minimal, by using the comparison to the tiny grain of a mustard seed, Jesus makes it clear that their faith in Him needs to improve. Especially for the task of preaching to the world after He ascends to heaven. Secondly, since the only reality humans can relate to is this physical planet, it is difficult to accept any change or violation of that perception. Having faith in God requires believers to completely ‘mask’ those things we have accepted to be true with those things we are to believe as being true. Then “true faith” would be a ‘full’ or ‘complete’ faith, as there is no room for partial faith. If Christians believe that Jesus will save them when they die, then why doubt His promises before their death?[5] Perhaps the best illustration of complete faith in action is the scene in the movie Indiana Jones and the Last Crusade when Harrison Ford’s character stepped “in faith,” into what appeared to be a deep chasm.
The question should not be how much faith does one have, but how is one’s faith lived? Even though the Greek word ‘pistin’,[6] translated here as ‘faith’ is a noun, it should also be considered a verb. A static faith does not serve God, it must be applied and used, that is the only way faith can grow. A Christian should live in faith everyday. Paul would remind us that there is a process for that growth: “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.” (Romans 5:1-5) In Paul’s first letter to his protégé Timothy, he encouraged him to: “Pursue righteousness, godliness, faith, love, steadfastness, gentleness. Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.” (1 Timothy 6:11b-12) The “good confession” refers to the need to inform the lost about the free offer of salvation through Jesus Christ. Faith should not only be applied in a Christian’s daily life, it also needs to be shared. After all, that is the command given to every Christian!
Unworthy Servants
17:7 “Will any one of you who has a servant plowing or keeping sheep say to him when he has come in from the field, ‘Come at once and recline at table’? 8 Will he not rather say to him, ‘Prepare supper for me, and dress properly, and serve me while I eat and drink, and afterward you will eat and drink’? 9 Does he thank the servant because he did what was commanded? 10 So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’ ”
This last parable of a series of parables taught to Jesus’ disciples, the Pharisees, and the scribes (although mostly from overhearing the lessons offered to the disciples), seems by many to be out of place. Since the Greek word ‘doulos’ (found three times in these four verses) can be translated in a number of ways (see Considerations below) the application of the parable can be confusing.
To “set the stage” for this parable we need to remember just how much the Pharisees and scribes enjoyed being recognized and honored (see Matthew 23:1-7; Mark 12:38-39; Luke 11:43; 20:46-47). Jesus taught just the opposite for those choosing to follow Him and serve in His kingdom, as one who is humble would reject recognition and honor for themselves.
Jesus asks His disciples, would any one of them come in from doing what they were hired to do (plowing, tending sheep, etc.) and be told to relax before completing all their chores? Wouldn’t it be more likely that they will come in and finish their assigned tasks (prepare supper, dress properly, and serve the meal) before sitting down to eat? Does the master then thank the servant for doing what he was assigned to do? Jesus then explains that they are to also be like those servants that when they have done the tasks laid out by God for them to do, they are to say “We are unworthy servants.” Recognizing that they are indeed humble servants, doing what they are told to do, their response should be praise to God for allowing them to be part of His kingdom work. While the human self-serving part in each of us desires recognition, we need to remember that without God’s righteousness, we are not worthy to serve Him. We also need to remember, humility cannot be taught or rehearsed, when our priority is serving God, it just shows up. In heaven things will be different, believers will be honored and rewarded, remember Luke 14:11 “For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”
Considerations
Slave, Servant, or Bondservant?
This is a difficult subject for most believers since, even though there is no place in Scripture that encourages slavery, it never condemns the practice. The Bible does not justify or approve slavery in any way. Since both the Hebrew word ‘ebed’[7] (found 800 times in the Old Testament) and the Greek word ‘doulos’[8] (found 126 times in the New Testament) can be translated slave, servant or bondservant, it can be confusing to the reader (and often the translator). The context of the verse dictates how these words should be translated. The Preface of the 2016 edition of the Holy Bible: English Standard Version (ESV) offers an invaluable insight on how these words are used and how they are to be translated:
A particular difficulty is presented when words in biblical Hebrew and Greek refer to ancient practices and institutions that do not correspond directly to those in the modern world. Such is the case in the translation of ‘ebed (Hebrew) and doulos (Greek), terms which are often rendered “slave.” These terms, however, actually cover a range of relationships that requires a range of renderings—“slave,” “bondservant,” or “servant”—depending on the context. Further, the word “slave” currently carries associations with the often brutal and dehumanizing institution of slavery particularly in nineteenth-century America. For this reason, the ESV translation of the words ‘ebed and doulos has been undertaken with particular attention to their meaning in each specific context. Thus in Old Testament times, one might enter slavery either voluntarily (e.g., to escape poverty or to pay off a debt) or involuntarily (e.g., by birth, by being captured in battle, or by judicial sentence). Protection for all in servitude in ancient Israel was provided by the Mosaic Law, including specific provisions for release from slavery. In New Testament times, a doulos is often best described as a “bondservant”—that is, someone in the Roman Empire officially bound under contract to serve his master for seven years (except for those in Caesar’s household in Rome who were contracted for fourteen years). When the contract expired, the person was freed, given his wage that had been saved by the master, and officially declared a freedman. The ESV usage thus seeks to express the most fitting nuance of meaning in each context. Where absolute ownership by a master is envisaged (as in Romans 6), “slave” is used; where a more limited form of servitude is in view, “bondservant” is used (as in 1 Corinthians 7:21–24); where the context indicates a wide range of freedom (as in John 4:51), “servant” is preferred. Footnotes are generally provided to identify the Hebrew or Greek and the range of meaning that these terms may carry in each case. The issues involved in translating the Greek word doulos apply also to the Greek word sundoulos, translated in the text as “fellow servant.”[9]
John MacArthur points out that being a slave was not always a negative status, there were some benefits:
Doulos (slave) refers to a person bound to an owner. That was a common way in which employment was handled, and could be very beneficial when the master treated his slave fairly and humanely. The New Testament frequently describes Christians as slaves of God and the Lord Christ (e.g., Acts 4:29; Rom. 1:1; Gal. 1:10; Col. 1:7; 4:12; 2 Tim. 2:24; 1 Peter 2:16; Rev. 1:1). Slaves were generally better off than freemen, who tended to be day laborers living from hand to mouth. Slaves had security, since they lived in the master’s home and he met their needs.[10]
Jesus Cleanses Ten Lepers
17:11 On the way to Jerusalem he was passing along between Samaria and Galilee. 12 And as he entered a village, he was met by ten lepers, who stood at a distance 13 and lifted up their voices, saying, “Jesus, Master, have mercy on us.” 14 When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; 16 and he fell on his face at Jesus’ feet, giving him thanks. Now he was a Samaritan. 17 Then Jesus answered, “Were not ten cleansed? Where are the nine? 18 Was no one found to return and give praise to God except this foreigner?” 19 And he said to him, “Rise and go your way; your faith has made you well.”
Continuing south towards Jerusalem, between Galilee (north) and Samaria (south), Jesus enters an unnamed village. Ten lepers approached, but kept their distance as the law required (see Leviticus 13:45-46), where they called out to Jesus to have mercy on them. While still at a distance Jesus told them to go and show themselves to the priests (see Leviticus 13:2-14:32; Matthew 8:1-4; Luke 5:14).[11] When one of the lepers realized that he was healed, he turned around and found Jesus and loudly praised God while falling onto his face at Jesus’ feet, giving thanks. Luke informs us that the man was a Samaritan,[12] not a Jew. Jesus asks were there not ten lepers cleansed? Where are the other nine? Did none of the Jews that were healed consider coming back to give praise to God except this foreigner? He then told the Samaritan to rise and go, his faith has made him well.
The Coming of the Kingdom of God
17:20 Being asked by the Pharisees when the kingdom of God would come, he answered them, “The kingdom of God is not coming in ways that can be observed, 21 nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you.”
The Pharisees asked Jesus when the kingdom of God would come. He told them that it was not coming in ways that can be observed. He also warned that they should not listen to people say, “Look, here it is!” or “There!” As the kingdom of God is already in their midst.
The kingdom of God (or the kingdom of Heaven as used by Matthew) is referred to often in the gospels. As discussed earlier,[13] the kingdom of God begins with Jesus. Even though His work on earth was not completed at the time of this story, it was only a matter of time that He would be victorious on the cross and return to His Father in heaven, which He did. The King of the kingdom of God was standing right in front of them.
17:22 And he said to the disciples, “The days are coming when you will desire to see one of the days of the Son of Man, and you will not see it. 23 And they will say to you, ‘Look, there!’ or ‘Look, here!’ Do not go out or follow them. 24 For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day. 25 But first he must suffer many things and be rejected by this generation.
Jesus turns to His disciples to tell them about His second coming. He told them that a time would come when people would desire to see Jesus return. Both Paul and Peter wrote on some of the deplorable physical and spiritual conditions that will exist in the end of times (see 2 Timothy 3:1-9;[14] 2 Peter 3:1-13). Jesus notes that people will be saying things like “Look, there!” or “Look, here!” (see verse 21), but they should be ignored. Because His return will be noticed by everyone, just as lightning flashes and lights up the sky from one end to the other. But as for Himself now? He must suffer and die as the result of Him being rejected by the people of that generation. That was not by mistake, Jesus’ suffering and dying was part of God’s plan from the beginning. The problem of sin was needed to be resolved first, so the blood of Jesus became the required atonement to cover those sins (see Leviticus 17:11; Matthew 26:28; Mark 14:24; Romans 3:25; 5:9; Ephesians 1:7; Colossians 1:13-20; Hebrews 13:12; 1 John 1:7; Revelation 1:5).
17:26 Just as it was in the days of Noah, so will it be in the days of the Son of Man. 27 They were eating and drinking and marrying and being given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all. 28 Likewise, just as it was in the days of Lot—they were eating and drinking, buying and selling, planting and building, 29 but on the day when Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all— 30 so will it be on the day when the Son of Man is revealed. 31 On that day, let the one who is on the housetop, with his goods in the house, not come down to take them away, and likewise let the one who is in the field not turn back. 32 Remember Lot’s wife. 33 Whoever seeks to preserve his life will lose it, but whoever loses his life will keep it. 34 I tell you, in that night there will be two in one bed. One will be taken and the other left. 35 There will be two women grinding together. One will be taken and the other left.” 37 And they said to him, “Where, Lord?” He said to them, “Where the corpse is, there the vultures will gather.”
Jesus then compares the end times to two other periods of punishment, the worldwide flood during Noah’s day and the destruction of Sodom during the time of Abraham and Lot. Jesus notes that just before the water began to rise, people were eating, drinking, marrying, and being given in marriage. Until the day Noah entered the ark and the flood came, destroying everything. Jesus said that just as in the days of Lot, people were eating, drinking, buying, selling, planting, and building, until Lot was removed from Sodom. Then fire and sulphur rained down from heaven and destroyed the people of Sodom. In other words, the people had no clue that judgment was coming, life was going on just like every other day.
Likewise, regarding the days that are coming, Jesus warns them that if they are on the rooftop and left their belongings inside the house to not take the time to retrieve them, nor let anyone in the field go home first, they are to leave immediately. Jesus reminds them about Lot’s wife who longed for Sodom, when leaving, she looked back and turned into a pillar of salt (see Genesis 19:23-28). He noted that whoever seeks to save their own life will lose it and those that lose their life will keep it. Jesus further described that future event, saying, at night two will be in bed, one taken and the other left. That two women grinding grain together, one taken and the other left.
The disciples, possibly not understanding the scope of the judgment Jesus was referring to, ask Him, “Where, Lord?” Jesus’ replied, “Just as the gathering of vultures shows there is a carcass nearby, so these signs indicate that the end is near” (verse 37, NLT).[15] This reply, as well as the entire discourse from verse 22 on to the end of the chapter, have been the source of great debate. Some offer that due to its similarities to the Olivet Discourse (see Matthew chapter 24) that this discourse refers to the time of the Rapture. Others point out that the discussion leading to some being taken and others being left pertained to judgment, so those being taken may not have been a reference to the Rapture but removal for judgment. However, in both the examples of Noah’s and Lot’s experiences, their families were being removed so judgment on earth could take place. They were being removed to be saved, it is then likely that those removed in Jesus’ illustrations were also being removed for salvation (such as in the event of the Rapture.[16]
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[1] See also commentaries under Matthew 18:7-9 and Mark 9:42-50.
[2] Strong’s Greek 4625.
[3] Strong’s Greek 3398.
[4] See also the commentaries under Matthew 18:21-22 and under Matthew 18:23-35.
[5] See also commentary and each of the Considerations under Matthew 17:17-20.
[6] Strong’s Greek 4102.
[7] Strong’s Hebrew 5650.
[8] Strong’s Greek 1401.
[9] The Holy Bible: English Standard Version. (2016). Wheaton, IL: Crossway Bibles.
[10] MacArthur, J. (2013). Luke 11–17 (p. 386). Chicago, IL: Moody Publishers.
[11] See also commentary and the Considerations under Matthew 8:1-4.
[12] See Considerations under Matthew 10:5-15 regarding the "Samaritans."
[13] See the commentary and Considerations under Matthew 3:11-12 "Kingdom of Heaven;" 4:23-25 "What is the gospel of the Kingdom of God?," the commentary under Matthew 19:23-26 and the commentary and Considerations under Luke 9:32-36 "Comparing the Kingdom of Heaven and the Kingdom of God to Heaven."
[14] See also Considerations under Matthew 24:14 “Are We in the End Times?”
[15] See also commentary under Matthew 24:23-28.
[16] See the Introduction to the Olivet Discourse at the beginning of Matthew chapter 24. See also Considerations under Matthew 24:45-51 "Rapture Revisited."