Down to Earth But Heavenly Minded

What does Luke Chapter 17 mean?

In the section sometimes called “Jesus’ Travelogue to Jerusalem” (Luke 9:51—19:27), Jesus prepares the disciples. They must be ready to witness His death and resurrection and then build the church. That building process requires teaching believers about the kingdom of God: the influence, power, and authority of God in creation. Jesus’ first coming—His birth—inaugurated the kingdom, and His work will be completely fulfilled at His second coming. Until then, it will be the work of His disciples to live as citizens and ambassadors of that kingdom. They are to invite others in so they can live lives glorifying God and experiencing His love and presence in eternity. Luke 17 lists several responsibilities expected of those who live in God’s kingdom: proper understanding of sin, faith, humble service, thanks, and watchfulness.

The travelogue is notoriously difficult to organize. However, Luke 16:1—17:10 seem to detail behaviors which do not reflect kingdom living. Luke 17:11—18:34 is the third of four groupings that start with a miracle and continue with more general teachings about the kingdom. These teachings are not necessarily presented in strict chronological order; if Luke found an event or a lesson that matched a passage’s theme, he had no problem inserting it. The “orderly account” Luke promised Theophilus is often thematic, not always chronological (Luke 1:1–4).

In Luke 17:1–10, Jesus corrects thoughts and behaviors inconsistent with being citizens of God’s kingdom. He is especially focused on leadership. First, He speaks about the disciples’ responsibilities regarding others’ sin. Their teaching must never tempt someone. They must confront others about their sin. They must forgive everyone who sincerely repents no matter how often (Luke 17:1–4). As if such responsibilities are too difficult, Jesus corrects the disciples’ understanding of the power of their faith. Their ability to serve the kingdom is not dependent on the size of their faith but on the God in whom they have faith (Luke 17:5–6). Finally, Jesus again reminds the disciples that they are servants. Following Him does not mean using Him or their positions for their own gain (Luke 17:7–10).

Luke 17:11–19 begins a section which includes a series of comparisons. Ten lepers maintain a respectful distance while begging Jesus to heal them. He sends them off to the priests: a necessary step for someone to be declared healed. As they go, they realize they are all healed, but only one man, a Samaritan, returns to thank Jesus. Jesus praises his faith.

In Luke 17:20–37, Jesus makes several comparisons regarding reactions to the kingdom of God. Pharisees still look for God’s kingdom while Jesus’ followers know better. They realize His ministry is the in-breaking of the kingdom on earth. There will be a day when His disciples long for Him, and false prophets will come to proclaim false messiahs. But Jesus will return with flashes of lightning across the sky. First He will suffer and be rejected in His own time. When Jesus returns, many will be caught off guard, living normal lives like those in the days of Noah and Lot; Jesus’ followers need to watch the signs and be ready.

In the next chapter, Luke continues the pattern of comparisons. A persistent widow receives justice from a corrupt judge. A tax collector shows more humble faith than a self-righteous Pharisee. Trusting children receive the kingdom of God while a devout ruler hesitates if it means losing his possessions. The section ends with Jesus, once again, warning the disciples of His coming death. The chapter ends with the healing of a blind beggar as Jesus travels through Jericho on His way to Jerusalem.

Chapter Context
Luke 17 continues Jesus’ teaching about how to live as citizens and ambassadors of the kingdom of God. Luke 15 describes God’s love for the lost. Chapter 16 teaches earthly blessings are far inferior to heavenly rewards. Here, He exhorts His followers to lead well, serve humbly, give thanks, and watch for His second coming. In Luke 18, Jesus gives a series of comparisons to show how we are to approach God—as He approaches Jerusalem and the cross.

Verse by Verse

Verse 1. And he said to his disciples, “Temptations to sin are sure to come, but woe to the one through whom they come!

In an extensive section of his writing (Luke 9:51—19:27), Luke compiled events to show how Jesus prepared His disciples for His crucifixion and their responsibility to build the church. Luke 17:1–10 seems to contain a summary of various teachings from throughout Jesus’ ministry. Jesus has warned the disciples and the Pharisees to consider how they use their money; it reflects their devotion to God. He also warned them to take the Law seriously (Luke 16). Now, Jesus dives more deeply into the spiritual and relational responsibilities of His followers who take on leadership roles.

Jesus is talking to “disciples,” which in this case can mean more than the Twelve (Matthew 10:1–4). At any given moment, the larger group mentioned here may include many women (Luke 8:1–4; Acts 1:14), Joseph Barsabbas and Matthias (Acts 1:21–23), and many others (Acts 1:15). These are the future leaders of the church.

The Greek word interpreted “temptations to sin” in the ESV and “stumbling blocks” in the NASB is skandala. It refers to a snare or a trap or something that brings a person into error or sin. This same root word is seen in verses like Romans 14:13 in relation to judging other believers on disputable matters and causing others to defy their own conscience. Romans 16:17 warns about those “who cause divisions and create obstacles [skandalon] contrary to the doctrine that you have been taught.” The word is also used in 1 Corinthians 1:23 in reference to the offence of the message of a crucified Savior. In short, we should not be a hindrance to another’s obedience to God, nor should we be the reason they stumble in their actions or their beliefs. Jesus’ warning comes with a dire comment: it would be better if the teacher were tied to a millstone and thrown into the sea (Luke 17:2).

Of course, a sincere, obedient teacher of God’s Word won’t intentionally drive a person into sinful action or away from Christ. However, careless words can confuse people. People may abandon faith when they disagree with it (John 6:60–66) but that’s quite different from someone being given a warped or inaccurate version of truth by a faulty teacher. Jesus’ warning ends with “Pay attention to yourselves!” (Luke 17:3). All believers, but especially those who teach, need to pay attention to what they say (Ephesians 4:29; Colossians 4:6; James 3:1–5). As Jesus’ brother James will later write, “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness” (James 3:1).

Luke 17:1–2 covers material like that of Matthew 18:1–7 and Mark 9:33–42 but with a different emphasis. Mark’s version seems to be the most cohesive. The interaction begins when Jesus calls out the disciples for arguing over who is the greatest. Jesus takes a child and tells the disciples they must accept children in His name. Jesus then warns them not to stop others who are performing miraculous works in His name, even if they aren’t a part of His larger disciple group. Then Jesus warns them about causing little ones to sin (Mark 9:33–42). Matthew includes that Jesus’ followers must enter God’s kingdom like a child (Matthew 18:1–7). In both set-ups, the disciples learn they must not only have humility, but they are also responsible for caring for those who are “younger”—whether in age or in faith.

The Pharisees teach and exalt a form of the Law that does not reflect God’s will and leads others into sin (Luke 16:14–18). In fact, their converts are “twice as much a child of hell” as they are (Matthew 23:15). The disciples are not to do this. Even so, mistakes will happen. If the disciples’ teaching does lead someone into sin—or if that person walks in voluntarily—they are to correct and forgive when that person sincerely repents (Luke 17:3–4).

Context Summary
Luke 17:1–4 records Jesus’ comments about sin from three different angles. First is our responsibility not to teach something leading others astray. Second is our responsibility to confront others with their sin. Third is our responsibility to forgive those who repent of their sin. These topics are also covered in Matthew 18:7, 15–22 and Mark 9:42. Luke completes this section of teachings on kingdom living with Jesus’ words about the power of faith and our humble position before God (Luke 17:5–10).

Verse 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.

In the early verses of this chapter, Luke seems to collect off-the-cuff opinions about Jesus’ varied lessons, combining them to show how believers should interact with Jesus and those they teach. Jesus is instructing a larger group of disciples and future church leaders.

In Luke 17:1–3, Jesus warns His disciples that they must not teach in a way that leads others into sin. The Greek says it would be a “better deal,” as if it were a negotiation, to drown. Jesus tells them, “Pay attention to yourselves!” (Luke 17:3).

Material resembling Luke 17:1–2 is found in Matthew 18:6–7 and Mark 9:42, both of which place a related warning in larger teachings on personal sin. Both Matthew and Mark go straight into the teaching on ridding oneself of those things that cause personal temptation—that is, cutting off your hand or foot or tearing out your eye if they lead you to sin (Matthew 18:8–9; Mark 9:43–47).

Luke, however, emphasizes the responsibilities of leadership. As leaders in the church, the disciples will need to protect others—children as well as adults—from false teaching and committing sin, forgive others’ sin against them, rely on God’s power, and serve with radical humility (Luke 17:3–10).

A millstone is a large, thick, disk-like stone for grain grinding; these required strong animals such as oxen or donkeys just to roll. There were different sizes and weights, but any of them would be enough to drown a person.

Verse 3. Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him,

Luke has condensed the main ideas of a few of Jesus’ teachings. In Luke 17:1–4, Jesus teaches the disciples about the responsibilities of spiritual leaders regarding the sin of others.

There’s debate about the first phrase of this verse, but it seems to fit better with Luke 17:1–2 than with the rest of verses 3 and 4. The disciples, the larger group that will build the church, need to “pay attention” so that they do not teach anything that might tempt “little ones”—immature Christians—to sin. They are to be careful that what they say does not cause another to stumble or to go against God. Temptations to sin will come from the world (Luke 17:23); they shouldn’t come from church.

The rest of the verse explains what to do if the “little one” commits any kind of sin. In Luke 17:1–2, the Greek word sometimes translated as a reference to sin was skandala. Here, it’s the Greek word hamartē, which means to “miss the mark” in any way.

To “rebuke” is to warn someone: show that you disapprove of what they’re doing. Even mature Christians find it difficult to rebuke someone in a helpful, biblical way. In person, we often let unbiblical beliefs go unchallenged out of politeness or peace. Online, we can rebuke so harshly we drive people further from God’s truth. Other passages give guidelines: be kind and tenderhearted (Ephesians 4:32), speak the truth in love (Ephesians 4:15), watch yourself so you don’t fall into the same sin (Galatians 6:1), be patient and seek their good (1 Thessalonians 5:14–15).

To repent means to turn away from what was done or believed. It is a reconsideration and generally includes remorse for what was previously done or believed. Even if someone sins seven times a day, they must be forgiven if they sincerely repent (Luke 17:4). That command is both comforting and convicting. It’s comforting because even though believers are not permanently tied to sin (1 John 5:18), it can take a while to find freedom from old habits. It’s convicting to the one who must forgive over and over. Some Bible scholars think that’s why the disciples ask Jesus to increase their faith (Luke 17:5–6).

It should be noted that this phase of church discipline is for those who repent. Other passages state that if the offender continues to sin without repenting, the members of the church should stop fellowshipping with him until he does (Matthew 18:15–17; Titus 3:10).

Verse 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.”

Luke finishes his collection of Jesus’ teachings on sin with the difficult command to forgive. Jesus is talking about a “brother”—a fellow Christian—who sins against another Christian. The victim of the sin is obliged to “rebuke” the offender—to strongly show disapproval. Even while dealing with the wounds of sin, the victim needs to show kindness, love, humility, patience, and beneficence (Ephesians 4:15, 32; Galatians 6:1; 1 Thessalonians 5:14–15).

But there is a requirement: the offender must repent. To repent is to turn away from wrong action or wrong belief, including remorse and agreement that the sin was wrong and undesirable. The wording doesn’t indicate if Jesus is referring to the same sin committed seven times a day—like lying—or several different sins. It’s probably the latter, but the same lesson applies.

On another occasion, Jesus tells Peter to forgive someone “seventy-seven times,” or possibly “seventy times seven times.” Either is nonliteral: the point is that we are to forgive every time (Matthew 18:21–22). In that passage, Jesus goes on to give the parable of the unforgiving servant. That lesson teaches that our offenses against God are monumental compared to anything another person might do to us. If God can forgive us, we need to forgive others. If we don’t, we create a relational break between ourselves and God (Matthew 18:23–35).

Of course, constant sin—even with repentance—comes with consequences. Someone may struggle with foul language; even though they are sincerely trying to do better, discernment and common sense say such a person is not a good candidate to teach preschoolers. Nor do we let a spiritually immature man—sincere and improving or not—be an elder (1 Timothy 3:1–7; Titus 1:6–9). Repentance doesn’t eliminate the requirement for church discipline or restricted responsibilities.

Luke 17:1–10 appears to be a series of unrelated, non-chronological lessons that Jesus taught throughout His earthly ministry. That doesn’t mean the Holy Spirit, through Luke, didn’t have a plan. Some Bible scholars believe it’s not a coincidence that this difficult call to forgiveness is followed by the disciples asking Jesus to increase their faith (Luke 17:5–6).

Verse 5. The apostles said to the Lord, “Increase our faith!”

Of the four Gospel writers, Luke most frequently refers to the disciples as “the apostles.” Perhaps that’s how he knew them when he first arrived in Jerusalem (Acts 21:15). He’s also known for referring to Jesus as “Lord” when the situation refers to His sovereignty and authority. This section is largely about the responsibilities of the church leaders regarding sin and service (Luke 17:1–10). These leaders turn to their Lord for the faith they need to follow Him and lead others. Jesus’ response is surprising: they don’t need a large quantity of faith. Their power is not in their faith, but in the object of their faith (Luke 17:6).

In the previous passage, Jesus talked about the responsibilities of His disciples regarding others’ sin. A believer’s teaching should not cause others to stumble. If another sins, the victim must rebuke the sinner; if the sinner truly repents, the victim must forgive the sinner (Luke 17:1–4).

Now, Jesus responds to the disciples’ request for more faith. This abrupt topic change suggests that Luke accumulated the main points of several of Jesus’ lessons and put them together. That’s highly likely, but it doesn’t mean the Holy Spirit didn’t have a plan. Jesus has just said that His followers must always forgive those who repent. That would certainly take a lot of faith!

Verse 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.

Luke 17:1–10 is a collection of Jesus’ sayings to His disciples. In the first passage, Jesus talks about the disciples’ responsibilities regarding sin and the church. He ends by urging them to forgive the repentant, even if they sin several times in one day (Luke 17:1–4). Following, Jesus tells them they need to serve with extreme humility, not demanding any recompense (Luke 17:7–10).

Between these two self-sacrificing examples of leadership, Luke includes a teaching about faith. The disciples want more; Jesus says they can accomplish great deeds with what they’ve got.

Paul gives an example of this in a different context. When he asked God to remove the “thorn in his flesh,” God told him, “My grace is sufficient for you, for my power is made perfect in weakness” (2 Corinthians 12:9). The disciples’ faith is “weak.” God doesn’t care. He can work through weak faith. In his book The Reason for God: Belief in an Age of Skepticism, Tim Keller said, “It is not the strength of your faith but the object of your faith that actually saves you. Strong faith in a weak branch is fatally inferior to weak faith in a strong branch.”

The plant mentioned here is a “fig-mulberry” or “sycamore,” or “sycamine,” labeled by a similar Greek word featured in a later story (Luke 19:4). These plants are grown for their fruit and can be quite tall with stiff branches. They have large root systems, making them hard to pull out from the ground. Such a plant obviously doesn’t belong in the sea, nor would it accidentally get there. The difficulty of the act and absurdity of the image is meant to jar Jesus’ listeners into understanding the depth of His meaning. The tense of “obey” means the tree was waiting for the command and ready to obey; the results are already assured.

On other occasions, Jesus made a similar comment using the imagery of ordering a mountain into the sea (Matthew 17:20; 21:21; Mark 11:23).

Verse 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’?

This chapter collects Jesus’ expectations of His disciples as they lead other Christians. Luke 17:1–4 describes their responsibilities regarding the sin of others. Luke 17:5–6 assures them it only takes a little faith to accomplish this hard work. Here, Jesus warns that the disciples may be leaders in God’s kingdom, but they are God’s servants. Expecting additional rewards for doing their job is not appropriate.

It’s interesting that Jesus immediately compares His disciples to those who plow and those who keep sheep. Earlier, He compared evangelists to harvesters (Luke 10:2). Later, Paul will talk about the many roles involved in spreading the gospel, saying:

What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. I planted, Apollos watered, but God gave the growth. So neither he who plants nor he who waters is anything, but only God who gives the growth. (1 Corinthians 3:5–7).

The term used for “shepherd” in the New Testament comes into English as the word “pastor” (Ephesians 4:11). When Jesus reconciles with Peter, He tells him three times to tend to and feed His lambs and sheep (John 21:15–17). It’s no accident that Jesus compares two prominent positions in the church—pastor and evangelist—to servants who must labor hard in difficult circumstances.

In Paul’s rebuke of the Corinthians, he goes on to say that at judgment day those who worked for God will be rewarded for that work (1 Corinthians 3:8–9). In this passage, Jesus warns the disciples to work in humility without expectation of reward. The two ideas are not mutually exclusive. Jesus’ followers will be rewarded as He sees fit (Matthew 20:1–16), but the disciples have a habit of arguing over who is the greatest—who should receive the rewards of renown and responsibility—in God’s kingdom (Luke 9:46–48).

That is not why Christians are to serve. We serve because we have accepted Jesus as our Lord. Even if salvation and eternity with God were all the reward given, that would be infinitely more than we deserve.

And yet, Jesus adds hints of heaven in His parable. “Recline at table” suggests the grand feast at the resurrection (Revelation 19:9). “Dress properly” may refer to the white robes His followers will wear (Revelation 3:5). Jesus’ followers will feast after our work is done but because of the grace of God, not because of the work.

Context Summary
Luke 17:7–10 finishes the collection of teachings about kingdom living in a fallen world. This ends as it began: with a parable. Even if we teach truth and live in faith, we still need the proper attitude. These things are the least we can do. We should not expect rewards for doing the bare minimum. Even so, this section is surrounded by accounts of Jesus’ healing power, His offer of salvation, and how we can enter God’s kingdom (Luke 13:10—15:32; 17:11—19:27). We do not deserve God’s blessings, but He loves to bless us, nonetheless.

Verse 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’?

Jesus continues to teach His disciples about their responsibilities in God’s kingdom. He is speaking to future church leaders here: those who “plow,” a metaphor for the work of evangelism (Luke 10:2; 1 Corinthians 3:5–7), and “shepherds,” which typically refers to pastors (Ephesians 4:11). When they are done with the day’s work, dirty and sweaty from their labor, they should not expect to recline at the table and enjoy a feast (Luke 17:7). They need to prepare their master’s meal, change to proper clothing, and serve their master.

It’s important not to read more out of Scripture than the author intended, but the section does include imagery used elsewhere of the resurrection. Jesus’ followers will “dress properly” in white when they receive their new bodies (Revelation 3:5). Then they will enjoy a feast (Revelation 19:6–9). Before that, however, the disciples prepare Jesus a banquet at the Last Supper (Luke 22:8–13).

This passage may appear to contradict the parable Jesus taught in Luke 12:35–37. There, He indicated that if the servants keep the house ready for the master’s arrival, the master will bless them by sitting them at the table and serving them. In Luke 12, the emphasis is on continuing to serve while awaiting Jesus’ return. In this parable, the emphasis is on serving in humility without an entitled demand for reward. God will respond to our work (1 Corinthians 3:10–15) by His grace (Matthew 20:1–16), not because our work as His humble servants deserves His attention.

Verse 9. Does he thank the servant because he did what was commanded?

Jesus is talking to His disciples about the humility they need as future leaders in the church. They will hold high-ranking positions in the kingdom of God as evangelists and pastors—plowmen and shepherds (Luke 17:7; Ephesians 4:11). But they need to live out of their identities as God’s servants. As such, they should always work humbly, without expectation of reward—or even thanks.

The words sound harsh, but the disciples’ ambitions make the warning necessary. They ask who is the greatest in the kingdom; Jesus tells them if they don’t take the humble character of a child, they won’t even get into the kingdom (Matthew 18:1–3). They argue over who is greatest (Luke 9:46). John and James even get their mother involved (Matthew 20:20–21). Jesus responds to all the disciples, saying the Gentiles fight for power, but “it shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many” (Matthew 20:26–28).

Jesus lived out this humility. The night before the crucifixion, He took the position of the lowest servant and washed His disciples’ feet (John 13:1–5). Paul says Jesus “emptied himself, by taking the form of a servant, being born in the likeness of men” (Philippians 2:7). Jesus—God the Son—served in all humility; the least we can do is follow His example.

The King James Version says, “Doth he thank that servant because he did the things that were commanded him? I trow not.” “Trow” is from the Old English treowan which means to trust, believe, or hope. Modern English slang might respond with the phrase, “As if!”

Verse 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.’”

The parable of the unworthy servants finishes as Jesus completes a teaching about leadership. The disciples will need to be careful to avoid tempting someone to sin, to confront those who sin, and to forgive sinners who repent (Luke 17:1–4). They need to trust that whatever small amount of faith they have, it is enough for God to do good works through them (Luke 17:5–6). And they need to serve God humbly, with no expectation of either reward or thanks (Luke 17:7–10).

Later, Paul will tell the Romans that people are either slaves to sin or slaves of righteousness (Romans 6:16–18). He will tell the Corinthians, “…for you were bought with a price. So glorify God in your body…” (1 Corinthians 6:20). We are not worthy to be God’s servants in our fallen state. Yet because of the price Jesus paid on the cross, and our status as image-bearers of God, we know that God considers each of us valuable.

This is the attitude we must have when serving in the church, but it is not the end of God’s work. Jesus does not identify us as “servants” and simply stop there. He calls us friends (John 15:15). God the Father rescues us from the spirit of slavery and adopts us as His children (Romans 8:15). Because of His grace, God will reward our good works at judgment (1 Corinthians 3:12–14).

Even so, when the disciples argue over who is the greatest, Jesus says, “The kings of the Gentiles exercise lordship over them, and those in authority over them are called benefactors. But not so with you. Rather, let the greatest among you become as the youngest, and the leader as one who serves” (Luke 22:25–26). Expectation of special treatment is unbecoming for a servant of God.

Verse 11. On the way to Jerusalem he was passing along between Samaria and Galilee.

Luke continues to order His records about Jesus’ stories to highlight the incredible irony of His ministry. Jesus is on His way to the cross. He has been teaching about the coming kingdom of God, primarily to large groups of disciples and Pharisees who keep interrupting Him. The disciples are slowly learning about Him. Yet they still don’t understand what He must sacrifice before God will fully manifest His kingdom. The Pharisees continue to be intentionally obtuse.

In this story, Jesus is met by a group of ten lepers. They beg for healing. He tells them to show themselves to the priests. According to the Mosaic law, priests are responsible to diagnose leprosy and declare someone healed (Leviticus 14:1–3). The ten show enough faith to immediately set out. As they travel, they realize they are healed. Only one man, a Samaritan, returns to thank Jesus and publicly declares that Jesus’ work is an act of God (Luke 17:12–19).

Immediately after, the Pharisees ask when the kingdom of God will arrive. A Samaritan, abhorred by the Jews for his mixed genealogy and syncretistic religion, recognizes the work of God when the Pharisees, supposed experts in the Jewish Scriptures, do not (Luke 17:20).

“Passing along” may mean Jesus is walking along the border between Galilee on the north and Samaria on the south, or He may be traveling from Galilee through parts of Samaria. Either interpretation works, as He probably walked along the border then cut off the northeast corner of Samaria and traveled along the west side of the Jordan River before crossing it.

Luke 9:51—19:27 is sometimes called “Jesus’ Travelogue to Jerusalem.” It contains a collection of stories and teachings that begin with Jesus setting “his face to go to Jerusalem” (Luke 9:51) and end at the point of the triumphal entry (Luke 19:28–44). The journey isn’t always recorded in time order or arranged by location. Rather, it’s sorted by topic. The lessons are meant to inform the disciples of their place in the kingdom of God. So, when the text says, “On the way to Jerusalem…” that doesn’t necessarily mean everything from this point to the triumphal entry is chronological.

However, from Luke 18:35, Luke does give a clear progression from outside Jericho to Jerusalem.

Context Summary
Luke 17:11–19 begins a series of comparisons. Here, a thankful Samaritan contrasts with others who seem less expressive. Next, Jesus compares false messiahs to His own second coming and the negligence of people in the end times with the disciples who look for His coming (Luke 17:20–37). In chapter 18, the comparisons continue: a persistent widow and a corrupt judge (Luke 18:1–8), a proud Pharisee and a repentant tax collector (Luke 18:9–14), a trusting child and a ruler attached to his wealth (Luke 18:15–30).

Verse 12. And as he entered a village, he was met by ten lepers, who stood at a distance

Jesus is somewhere near the border between Galilee and Samaria, making His way to Jerusalem and the cross (Luke 17:11). Although Jesus seems to be performing fewer miracles, He still has compassion to heal when the occasion arises.

Many Bible studies make a point of noting that the skin disease often translated as “leprosy” in the Bible is not always the same as the condition identified by that modern term. Literal leprosy is also called Hansen’s disease. In fact, what the Bible depicts was probably an entire category of infections including “swelling or an eruption or a spot” (Leviticus 13:1) or an itch that turns hair yellow; “leprosy” can even appear on fabric (Leviticus 13:47).

Priests were responsible for identifying leprosy as well as declaring someone cured from the disease. Victims were to tear their clothes, let their hair fall loose, cover their upper lip, and yell, “Unclean, unclean.” They were to avoid healthy people and live outside the “camp” (see Leviticus 13). That law was given when the Israelites were traveling. At the time this incident occurs, the people have a different understanding of what separation is necessary.

By the time of Jesus, it seems victims of leprosy live together. Extra-biblical writings suggest a leper is allowed to go into a village but not a city that has a wall and gate. They especially are not to enter Jerusalem. One of the greatest tragedies of leprosy is that victims were not allowed to worship at the temple; they wer separated from people and from corporate worship of their God. Because of the Old Testament’s strong rules about ceremonial cleanliness, such persons were cut off from an important aspect of their own culture. These men have the courtesy to stand back even as they hope Jesus will heal them.

Verse 13. and lifted up their voices, saying, “Jesus, Master, have mercy on us.”

This occurs in a village somewhere near the Galilean-Samaritan border. Ten lepers have approached Jesus but keep a respectful and legal distance (Luke 17:11–12). At this time, lepers are allowed inside villages but not walled cities. According to the Mosaic law, someone who has been officially diagnosed with a leprous disease must “wear torn clothes and let the hair of his head hang loose, and he shall cover his upper lip and cry out, ‘Unclean, unclean’” (Leviticus 13:45).

These lepers see Jesus and cry out with something other than a humiliating warning; they cry out with hope. They call Jesus “Master,” a title that refers to an official or a tutor; it’s similar to titles such as “teacher,” “rabbi,” or “lord.” The lepers beg Jesus to have mercy on them. They are not only struck with the physical discomfort of their disease and driven from their families and lives, but they are also ceremonially unclean. The ability to enter a village is a grace, but they are not allowed in Jerusalem, and certainly not at the temple to worship. If Jesus has pity on them and heals them, their lives will be radically changed.

Jesus does have pity on them, and He does heal them. He sends them to the priests who can officially declare them clean and invite them back into public life. Incomprehensibly, the Pharisees ask when the kingdom of God will arrive. We don’t know if their question is directly after Jesus heals the lepers, but the intersection of the two ideas is shocking. These men approach Jesus disgraced and physically broken and leave healed and restored. Only the Pharisees’ envy of Jesus blinds them from seeing the kingdom of God has already come (Luke 17:14–21).

Verse 14. When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed.

Jesus is making His way to Jerusalem. He’s entered a village on the border of Galilee and Samaria. Ten lepers approach Him but keep a safe distance away. Since the village is not walled, they are allowed inside. Instead of shouting, “Unclean! Unclean!” they cry, “Jesus, Master, have mercy on us” (Luke 17:11–13). Jesus complies.

According to the Mosaic law, priests are responsible for diagnosing leprosy (Leviticus 13). The “leprosy” of the Bible, of course, is not necessarily the exact condition defined by that term in modern medicine: Hansen’s disease. The biblical word is a blanket term for a variety of ailments afflicting people and fabric. The priests have extensive descriptions of what does and doesn’t constitute leprosy. In addition to the physical pain and discomfort, victims must dress as if they are in mourning, live apart from family, and stay away from the temple. It’s no accident that the ten are not described as “healed” but rather as “cleansed.” They are ceremonially restored and can once again worship at the temple.

Priests are also responsible for recognizing when someone has been cured from leprosy. Once the person is physically healed, they go through a week-long process of sacrifices and bathing before being accepted back in public company (Leviticus 14:1–32.) Naturally, someone won’t go to the priests unless they are sure they are cured. These ten men have the faith to leave immediately after Jesus orders them to. They seem confident that by the time they find a priest they will be healed and can begin the cleansing ceremony.

Shortly before this story, Luke includes an interaction between Jesus and the disciples wherein the disciples ask Jesus to increase their faith. Jesus tells them they can do a great amount with very little faith (Luke 17:5–6). Luke follows the account of the lepers with another altercation with the Pharisees; this time, they ask Jesus when the kingdom of God is coming. Jesus tells them the kingdom of God isn’t what they think it is. In fact, it has already arrived (Luke 17:20–21).

The lepers realize this but only one provides witness. One healed leper—a Samaritan (John 4:9; 8:48)—returns and praises God for Jesus’ work. Jesus repeats what He has said before, “your faith has made you well,” suggesting that not only is the Samaritan’s skin cured, but his soul is, as well (Luke 17:15–19).

Verse 15. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice;

Jesus is somewhere along the border between Galilee and Samaria, traveling to Jerusalem. He has entered a village and immediately is met by ten lepers. They ask Him to heal them, and He tells them to show themselves to the priests. Only the priests can declare them physically and ceremonially clean. In faith, they turn and go. As they do so, they realize they are healed (Luke 17:11–14).

The Mosaic law states that people with skin conditions need to show themselves to the priests. The priest can determine if the disease is benign or if it’s “leprosy:” from a biblical term used for one of many different serious skin diseases. If the priest decides that it is leprosy, the person is required to dress as if he is mourning and cry out “unclean, unclean” so no one else will come near and become contaminated (Leviticus 13).

When the ten lepers meet Jesus, they stay apart from Him but they don’t cry out, “Unclean, unclean;” they call, “Jesus, Master, have mercy on us” (Luke 17:13). Jesus responds (Luke 17:14). Now, one cries out in praise to God. He turns back to Jesus, falls at His feet, and thanks Him (Luke 17:16).

This is a testimony: from death to life to worship. Undoubtedly, the lepers had regularly declared themselves unclean. Then they begged Jesus for help. Now one praises God because he is healed. Jesus’ words even suggest that this man’s faith means he is spiritually renewed (Luke 17:19). This is the story of humanity. We are sinners, humiliated in our brokenness. We call out to Jesus to save us. When He does, we praise God.

Even more striking is this man is a Samaritan (Luke 17:16; John 4:9). His people are a mix of Jews and other nationalities that the Assyrians brought in after they took the northern kingdom of Israel into exile. His religion is a mix of Mosaic God-worship, King Jeroboam’ apostasy (1 Kings 12:25–33), and the religions introduced by the people the Assyrians settled in the region (2 Kings 17:24–41). The Samaritan is willing to go to the Jewish priest because it is from the Jews that salvation comes (John 4:22). When he realizes God has worked through this teacher, Jesus, he rushes back in thanks.

Verse 16. and he fell on his face at Jesus ‘ feet, giving him thanks. Now he was a Samaritan.

Leprosy is a tragic condition. The word often translated “leprosy” in Scripture actually refers to a wide variety of skin ailments. Someone who suspects they might have leprosy is required to find a Jewish priest to get the diagnosis confirmed. They then must wear ripped clothing and unkempt hair as if they are in mourning. They aren’t allowed to live in cities, associate with clean people—including their family—or worship at the temple (Leviticus 13).

Separating this man further is the fact that he is a Samaritan. He is a descendant of the Jews of northern Israel and other nationalities the Assyrians settled into the area (2 Kings 17). Samaritan religion was a mix of Judaism and paganism, including the false religion created by Jeroboam when he split the ten tribes away from the southern kingdom of Judah (1 Kings 12). This man lives near the border between Galilee and Samaria, so he has regular contact with Jews who despise Samaritans (John 4:9; 8:48). And yet, he has community with nine other lepers, presumably all Jewish (Luke 17:12).

When Jesus enters the village, the group of lepers recognize Him, abandon their required cry of “Unclean, unclean,” and shout out, “Jesus, Master, have mercy on us.” Jesus tells them to go to the priests. A leper will only go to the priest if he believes he is healed. This man is a Samaritan, but a Jewish priest can declare him clean again: the priest can judge the man suitable to return to his life. So, with the nine Jews, he immediately heads out (Luke 17:13–14).

As they go, their skin is healed. The other nine continue on their way. The Samaritan realizes he has met someone greater than any priest. He has met a teacher who displays the power of God. He turns around in thanksgiving and praise (Luke 17:15). Then, he does the unthinkable: he approaches Jesus. He isn’t supposed to be near anyone until the priest declares him clean and he performs the week-long ceremony (Leviticus 14:1–32). But praise supersedes protocol.

Jesus declares for the benefit of the crowd, “Were not ten cleansed? Where are the nine? Was no one found to return and give praise to God except this foreigner?” (Luke 17:17–18). Then He recognizes the Samaritan’s faith, suggesting the man is spiritually healed as well as physically (Luke 17:19).

Healing has come to a Samaritan—a man the Jews find repulsive because of his genealogy and his religion. And yet he is the only one to turn back and recognize God’s work in his life.

Verse 17. Then Jesus answered, “Were not ten cleansed? Where are the nine?

Ten men with leprosy approach Jesus from a distance, begging Him to have mercy on them. He tells them to go to the priests. Leviticus 13 and 14 give Jewish priests the responsibility to identify when someone has leprosy and when they are healed from it. As the ten turn away to find the priests, they realize they are healed. One, the only Samaritan, turns back, bows at Jesus’ feet, and loudly praises God (Luke 17:11–16).

Jesus rhetorically asks why. He isn’t angry that the others didn’t return and praise Him. He wants to know why they haven’t returned to the place where they were healed to praise God. Why has only this “foreigner” returned? It appears a Samaritan (John 4:9) has more faith than nine Jews (Luke 17:18–19).

Once in this story is the term “healed” used, but twice, the men are said to be “cleansed.” Leprosy is a broad term used for several skin diseases. The diseases can be uncomfortable or even painful. In modern medicine, “leprosy” refers to Hansen’s disease, which is especially destructive.

Even more debilitating, however, is the fact that under the Mosaic law these conditions make people ceremonially unclean. Most things that made people unclean, like touching a person with a bodily discharge, could be resolved by washing and waiting until evening. Other things, like menstruation, childbirth, or touching a dead body, made a person unclean for longer (Leviticus 12; 15; Numbers 19). But leprosy made someone unclean until they were cured (Leviticus 14). That meant living outside of cities, staying away from anyone who wasn’t similarly afflicted, and being banned from worship at the temple (Leviticus 13).

This is why Luke puts the emphasis on being “cleansed.” As horrible as the skin disease is, the real tragedy is that lepers in this time are separated from other people and cannot worship God with the congregation. The nine Jews Jesus heals should be there to celebrate their newfound freedom. But it is the single Samaritan who returns, praising God as loudly as he once declared, “Unclean, unclean.”

Verse 18. Was no one found to return and give praise to God except this foreigner?”

Ten lepers ask Jesus to heal them. He tells them to show themselves to the priests. Only the priests can officially declare a leper physically healed and ceremonially clean (Leviticus 13—14). As the ten go, they realize they are cleansed. One, a Samaritan, returns to Jesus, falling at His feet, and loudly praising God. Jesus responds to the crowd, “Were not ten cleansed? Where are the other nine?” (Luke 17:12–17).

Jesus isn’t looking for personal praise. He wants all ten to return and recognize the mercy God the Father has given them through Jesus. Certainly, the other nine can praise God in other places at other times, but there’s something important about recognizing God’s grace in the moment among witnesses.

Jesus calls the Samaritan a “foreigner.” The Septuagint uses the Greek for “foreigner” to mean “pagan” or “heathen.” Several of Josephus’ writings note that the word is used to prohibit non-Jews from entering the Jewish part of the temple. Samaritans are descended from the mix of Jews the Assyrians left in the northern kingdom of Israel and the Gentiles the Assyrians moved in. Their religion is a mix of Judaism, idolatry that Jeroboam created after splitting the ten tribes away from Judah, and whatever the other Assyrian captives brought in (1 Kings 12:25–33; 2 Kings 17). The Jews despise both their genetic and religious syncretism (John 4:9; 8:48).

The story takes place either in or near enough to Samaria that the man would feel relatively at home (Luke 17:11). The situation, however, is foreign to the man. Jesus is the Messiah to the Jews. He has come primarily for the Jews (Matthew 15:24). He sent the ten men to the Jewish priests to be declared clean. The Law that governs the disposition of leprosy is the Mosaic law—the Jewish law (Leviticus 13—14). And the God this man is praising is the Jewish God.

Expecting no answers to His questions, Jesus commends the Samaritan’s faith (Luke 17:19). He not only praises God, but he also recognizes that God is working through Jesus. This is something the Pharisees, experts in the Jewish law, cannot understand (Luke 17:20–21).

Verse 19. And he said to him, “Rise and go your way; your faith has made you well.”

Jesus has healed ten lepers. Only one, a Samaritan, returns to thank Him and praise God. He recognizes what the Pharisees do not: Jesus performs miracles under the power of God; Jesus is of God (Luke 17:11–18).

The term “progressive revelation” refers to the fact that God reveals truths about Himself gradually, over the course of history. Throughout the ages, people have been saved by God’s grace through believing what God reveals to them (Hebrews 11). This Samaritan understands and accepts who Jesus is to the extent of what he understands at this point.

Because of that, Jesus says his faith has made him “well.” The Greek for “made well” can mean preserved, saved from death, brought out safely, or freed from disease. It can also mean “saved” spiritually. Bible scholars debate over what Jesus means, here. Unlike the paralytic, He does not overtly state, “Man, your sins are forgiven you” (Luke 5:20).

The Samaritan is healed physically. It’s possible that Jesus is summarizing what has happened and commending his faith unto physical restoration, just like the other nine who left to show themselves to the priests before they showed signs of healing. The more natural interpretation, however, is that this Samaritan, unlike the nine presumably Jewish lepers who did not return, has received forgiveness of his sins.

This Samaritan’s understanding of the situation is in stark contrast to the Pharisees. He knows Jesus heals by the power of God. The Pharisees claim Satan empowers Jesus (Luke 11:14–15). The healed man understands that Jesus reveals the presence of God: the coming of God’s kingdom. The Pharisees still ask when the kingdom is coming (Luke 17:20–21).

Verse 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,

“Jesus’ Travelogue to Jerusalem” (Luke 9:51—19:27) is a group of stories that identify who Jesus is and teach the disciples about the kingdom of God. It’s not certain that Jesus’ interaction with the Pharisees (Luke 17:20–21) directly follows His healing of the ten lepers (Luke 17:11–19) or if Luke, through the guidance of the Holy Spirit, placed it here for effect. His writing, in this section, is grouped more by topic than by time order.

The effect is great, however. Early in the chapter, Jesus told the disciples that they only needed a tiny bit of faith to accomplish great works (Luke 17:5–6). Just prior to this interaction, Jesus told ten lepers to show themselves to the priest. They responded immediately and found their leprosy healed as they went. Now, the Pharisees are incapable of seeing that the kingdom of God has come.

Their narrow-mindedness continues in a startling fashion. Within the political spectrum of Jewish sects, the Pharisees are strong nationalists. They aren’t as extreme as the Zealots, but unlike the Sadducees they want the Romans gone and Israel returned to the Jews. Their expected version of Messiah is a strong military leader. They expect another King David, who will raise an army and drive out the Romans. They just don’t see that in Jesus.

They don’t understand that as the Messiah, Jesus will fulfill the Old Testament prophecies gradually. In this, His first coming, “He will not cry aloud or lift up his voice, or make it heard in the street; a bruised reed he will not break, and a faintly burning wick he will not quench” (Isaiah 42:2–3). He will give sight to the blind, hearing to the deaf, wholeness to the lame, and speech to the mute (Isaiah 35:5–6). He will also heal the lepers, making them physically whole and ceremonially pure so they can worship God in the temple.

And, still, the Pharisees don’t see. They don’t “observe” that Jesus’ healing ministry is empowered by the Holy Spirit and designed to affirm His words come from God (John 5:36; 10:38). They don’t see that the Son of God has invaded the world of sin and “the kingdom of God is in [their] midst” (Luke 17:21).

Context Summary
Luke 17:20–21 is an introduction to Jesus’ end times discourse as given to His disciples. The Pharisees ask about the kingdom of God. They want independence from Rome, but they don’t think a carpenter from Nazareth can make it happen. Jesus tries to make them see—once again—that God’s kingdom has arrived. It is present in His teaching and miracles. Following, Jesus explains to His disciples how to recognize the coming “days of the Son of Man” (Luke 17:22–37; Daniel 7:13–14).

Verse 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 have asked when the kingdom of God is coming (Luke 17:20). A major portion of Luke’s record (Luke 9:51—19:27) is about God’s kingdom, yet the Pharisees refuse to understand (John 5:39–40). They emphasize the glorious vision of the Son of Man who will be “given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed” (Daniel 7:14). They’re primarily looking for a military leader who will drive the Romans out and return independence to the Jews.

That will certainly happen at Jesus’ second coming, but the Pharisees are part of His first arrival on earth. At the time depicted here, the kingdom of God is all around them. It’s in the healings Jesus performs (Luke 4:40), the way His disciples are empowered to cast out demons (Luke 10:17), in the way a person gives a drink of water to someone who is thirsty (Mark 9:41), and in Jesus’ example of humble service (John 13:1–5).

The Samaritan leper understood this. When he realized he was cleansed, he returned to Jesus and declared that Jesus healed him to the glory of God. In response, it appears this otherwise-rejected man (John 4:7–9) became a permanent citizen of God’s kingdom (Luke 17:11–19).

Jesus goes on to teach His disciples how they can recognize the fulfillment of God’s kingdom at Jesus’ second coming. There won’t be any doubt; it will be as obvious as flashing lightning across the sky that all can see and hear. First, however, He must be betrayed and sent to the cross (Luke 17:22–25).

Verse 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.

One of the last questions the disciples asked before Jesus ascended into heaven was when His kingdom would begin (Acts 1:6). We still wonder, even today, when He will return. Consistently, Jesus tells His followers we cannot know; only the Father knows (Acts 1:7). In fact, there will be times when we will greatly wish Jesus would return immediately, but we should not confuse normal events in human history with His glorious return.

The “Son of Man” is a figure from one of Daniel’s visions:

“I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed” (Daniel 7:13–14).

The phrase “one of the days of the Son of Man” is found only here; Luke 17:26 has “the days of the Son of Man;” Luke 17:24 and 30 speak of the Son of Man’s “day.” Typically, when the Bible speaks of the end times judgment, it uses “the day of the Lord” although that phrase isn’t found in the Gospels. Scholars debate as to what this means, particularly what “one of the” means. There isn’t really a consensus.

Scholars also debate over when Jesus said these things. The text in Luke 17:22–37 combined with Luke 21:5–36 seems to cover much of the same content as in Matthew 24:1–44. However, Luke includes some original material, and he seems to pull a handful of verses from other places. We aren’t sure if Luke split up Jesus’ discourse outside of Jerusalem during the Passion Week. It’s also likely Jesus taught the disciples this material more than once. “And he said to the disciples…” identifies Jesus’ audience; it doesn’t categorically say that this teaching directly followed Jesus’ words to the Pharisees in Luke 17:20–21. Nor does it explain if “disciples” means the larger gathering present in the rest of the chapter or just Peter, Andrew, James, and John (Mark 13:3).

This verse, however, is unique to Luke.

Context Summary
Luke 17:22–37 may create confusion for two reasons. The first is where to place the events in relation to the end times. Are they before the rapture or at the end of the tribulation? The second complication is the placement of Jesus’ teaching. Did He deliver this message while traveling through Galilee and Samaria, or outside of Jerusalem during the final week prior to His crucifixion? Ultimately, neither question is as important as the clear message: Jesus’ return will be unmistakable, and those who are not ready will suffer greatly. This passage covers similar material to Matthew 24 and Mark 13.

Verse 23. And they will say to you, ‘Look, there!’ or ‘Look, here!’ Do not go out or follow them.

Reading, understanding, and obeying this verse would prevent many, many people from joining cults. Jesus is talking to His disciples about how they need to be wise when His return seems delayed. His followers will ache for Him to return, but He will not come as soon as they wish (Luke 17:22). That desire will make them susceptible to false christs: antichrists.

Those sensitive to grammar will notice that in this part of our commentary, the term “christ” is not always capitalized. The word, itself, is a title derived from a Greek term. When referring to Jesus, the legitimate fulfillment of that word, He is indicated as the “capital-C-Christ.” Those who claim the title, falsely, are not so marked.

Matthew 24:24 says that some false christs will be so convincing that even Christians would be confused. These deceivers will “perform great signs and wonders, so as to lead astray, if possible, even the elect.” Fortunately, it is not possible for believers to be led out of saving faith. Those who have put their faith in Jesus have the “Spirit of truth” (John 14:17) who is our seal of salvation (2 Corinthians 1:22; cf. Ephesians 1:13–14).

This verse says that people will tell others to “look here” to find a false christ. Matthew 24:26 says false christs will be in the wilderness or the inner room. Jesus’ point is that people will claim a messiah figure is hidden and not obvious. Jesus promises that His return will not be subtle: “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” (Luke 17:24).

This text resembles Mark 13:21 and Matthew 24:23, although Mark’s and Matthew’s versions say, “do not believe it,” and Luke’s, “do not go out or follow them.” In Luke 21:8, Jesus talks about the antichrists, themselves, claiming to be Jesus. These subtle differences suggest Jesus taught the same material on different occasions.

Verse 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.

The Pharisees have asked Jesus when the kingdom of God will come. Jesus replies that the kingdom of God isn’t what they think—it’s not a war that drives the Romans out and returns Israel to independent prosperity. The inauguration of God’s kingdom on earth began with Jesus’ birth and is in their midst as a quiet movement comprised of Jesus’ teachings and miracles (Luke 17:20–21).

Now, Jesus talks to His disciples about what the fulfillment of God’s kingdom will look like when He returns. The entire world will know; it will not be subtle. People will not need to personally spread the word that the Messiah has come (Luke 17:23). He will not hide in the wilderness or an inner room (Matthew 24:26). Anyone claiming Jesus has returned in some subtle or mysterious way will be wrong. His return will be as obvious as lightning illuminating the entire sky. “The sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken” (Matthew 24:29).

First, however, the Messiah will be rejected. This generation of religious leaders—those speaking to Jesus in person during His earthly life—will reject and kill their own savior (Luke 17:25). Years will go by while Jesus’ followers hope for His return (Luke 17:22). Then He will come, suddenly, when no one expects it (Luke 17:26–30).

Matthew 24:27 records Jesus giving a similar description during the Passion Week. It’s not certain if Luke’s account here happened earlier in Jesus’ ministry or if he placed Jesus’ words in Matthew 24 in this section and put the rest in chapter 21.

Verse 25. But first he must suffer many things and be rejected by this generation.

Jesus has explained that the Pharisees misunderstand what the arrival of the kingdom of God means (Luke 17:20–21). To be sure, when God’s kingdom is fulfilled, the Son of Man (Daniel 7:13–14) will arrive illuminated by lightning (Matthew 24:29). No one will have to seek out the Messiah; He will be obvious (Luke 17:23–24). But the kingdom of God has already been inaugurated with the incarnation of God the Son who teaches, heals, and casts out demons (Luke 17:21).

Even more unexpectedly, to the Pharisees, the Son of Man first must die. “This generation” includes Jewish religious leaders who reject Him as their Messiah. They’re jealous of His popularity with the people (Mark 15:10). They are insulted that He not only rejects their extra-biblical law, but He even condemns it (Luke 11:42–46). And they’re afraid of the Romans who will persecute them if they can’t keep His followers under control (John 11:47–50).

This isn’t the first time Jesus has told His disciples about His coming rejection. Earlier, He warned, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised” (Luke 9:22). He mentioned it again, but the disciples didn’t understand because the meaning was hidden from them (Luke 9:44–45). And He will tell them one more time (Luke 18:31–34).

In this regard, the disciples are only marginally more mature than the Pharisees. They fight over who is greatest among them (Luke 9:46), jockeying for position (Mark 10:35–37). Then they ask to know when Jesus will “restore the kingdom to Israel” (Acts 1:6).

Jesus promises it will come. His return will be sudden, obvious, and a total surprise (Luke 17:24, 26–30). And yet, those who are watching will be able to interpret the signs (Luke 17:37). They need to be ready.

Verse 26. Just as it was in the days of Noah, so will it be in the days of the Son of Man.

Jesus is describing the conditions of earth before His second coming. The times will compare to those before the flood in an important way: a prevalence of blissful, sinful ignorance. People will be living their lives with no thought to God. They will be “eating and drinking and marrying and being given in marriage” (Luke 17:27)—joyful, celebratory events. They will not understand that judgment is coming.

There are many different interpretations of the “end times:” the final days of human history. Among those views is the idea that Jesus will return to take believers from earth—called “the rapture”—after a seven year period of intense worldwide suffering. The description in this verse is challenging for those who hold to that “post-tribulation” rapture. Under that interpretation, the world will have suffered through seven years of God’s wrath, war, and disasters, leading right up to Jesus’ return. The timing will be precise as given in Daniel 9:24–27. So, how can people be celebrating, and why would they not know when Jesus is returning?

It’s important to remember that Jesus’ point here is not to give a description of the tribulation. He’s explaining how unexpected His return will be. Even though God warned the people He would destroy them in a specific amount of time (Genesis 6:3), and Noah apparently warned the people as he built the ark (2 Peter 2:5), they did not take the warning to heart or spread the message.

When the political and economic Babylon are in power and the Antichrist is trying to rule the world, the situation will be similar. It’s unlikely people in those areas will pay attention to the warnings in a book valued by Christians—who were taken in the rapture—and Jews—whom they are persecuting. Before Jesus’ return, Babylon and the Antichrist will make it possible for many people to get extraordinarily rich and lead very decadent lives. They won’t be thinking of coming judgment (Revelation 17—18).

Matthew 24:37 uses similar words, although instead of calling it “the days of the Son of Man,” Jesus says, “the coming of the Son of Man.” It’s unclear if the differences are a minor variant or if Jesus warned the disciples more than once.

Verse 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.

Worldly culture will be shocked and surprised at the second coming of Jesus Christ. In the time of Noah, people practiced horrific evil but still celebrated normal things like marriage. They had no concept of imminent judgment. Before Jesus returns, the conditions of the earth will be horrific thanks to the tribulation; some will still manage to make money and live luxuriously.

All the activities mentioned here are celebratory. What the reference to Noah adds is “that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually” (Genesis 6:5). Noah was God’s “herald of righteousness” (2 Peter 2:5) and in his obedience to God, he “condemned the world” (Hebrews 11:7). That is, by obeying God, He showed that having faith in God was possible, even in such an extremely sinful culture (Psalm 23:5).

As in the time of Noah, God will send warning witnesses to the people of the Babylon of the tribulation: the 144,000 (Revelation 7:1–8) and the two witnesses whose deaths the people will celebrate (Revelation 11:1–13). The people will intentionally reject God and devote themselves to licentious living and worldly treasures. Yet their judgment will be far more terrible. They will experience God’s wrath in the seven seal judgments, seven trumpet judgments, and seven bowl judgments. Babylon, the economic system they love, will not be destroyed by a flood; it will be burned with fire (Revelation 18).

Matthew 24:38–39 gives the same warning but says they will be unaware of their impending judgment. How can this be? Jesus’ prophecy may be referring to people who ignore the warnings of the two prophets. He may be referring to a time right before the judgments begin. Or it may be that even while the world suffers cataclysmic damage, there will be some with the money and resources to think they’re untouchable. After the sixth trumpet judgment, Revelation 9:20–21 describes, “the rest of mankind, who were not killed by these plagues, did not repent of the works of their hands nor give up worshiping demons and idols of gold and silver and bronze and stone and wood, which cannot see or hear or walk, nor did they repent of their murders or their sorceries or their sexual immorality or their thefts.” What we’ve seen throughout history certainly demonstrates mankind’s capacity to live in heinous sin while ignoring warning signs.

Verse 28. Likewise, just as it was in the days of Lot — they were eating and drinking, buying and selling, planting and building,

Jesus has compared the days before His second coming with the time before the flood. In both cases, people eat, drink, and marry. They live normal lives and plan for their futures. The emphasis of this point is on how people do not suspect the coming judgment (Luke 17:26–27).

Now, He compares the coming time of judgment to the days before God destroyed Sodom. Again, they will be living as if nothing is going to happen. “Eating and drinking” are normal, everyday activities but are also associated with celebration. “Buying and selling” are also normal, but suggest the people have a desire for riches of the world. “Planting and building” describe people who expect to be around for a long time. All these together reveal people who are intensely involved in earthly affairs; no one is thinking about God.

Revelation 18 records the fall of the economic systems of Babylon at the end of the tribulation. In the context of all that will be lost, we see what the trading ships carry:

“cargo of gold, silver, jewels, pearls, fine linen, purple cloth, silk, scarlet cloth, all kinds of scented wood, all kinds of articles of ivory, all kinds of articles of costly wood, bronze, iron and marble, cinnamon, spice, incense, myrrh, frankincense, wine, oil, fine flour, wheat, cattle and sheep, horses and chariots, and slaves, that is, human souls.” (Revelation 18:12–13)

Like the rich fool, the people of Sodom and the people of Babylon only think of the worldly wealth and ease their work earns them. They don’t realize they will die and their earthly lives will mean nothing (Luke 12:13–20). “So is the one who lays up treasure for himself and is not rich toward God” (Luke 12:21).

Verse 29. but on the day when Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all —

The second coming of Jesus Christ will resemble the judgment against Sodom: sudden, unexpected, and unmistakable. Lot, Abraham’s nephew, had wealth in his livestock, but chose to live in the sinful city of Sodom. One night, two angels arrived to warn Lot to take his family and flee before God destroyed the city (Genesis 19).

That day, the people of Sodom “were eating and drinking, buying and selling, planting and building” (Luke 17:28). They didn’t know they were going to be destroyed that night. Revelation 18 shows that the economic power of the tribulation-era Babylon will look remarkably similar.

As Lot, his wife, and his daughters ran to the hills, God “rained on Sodom and Gomorrah sulfur and fire” (Genesis 19:24). Jesus promises, “so will it be on the day when the Son of Man is revealed” (Luke 17:30). During the tribulation, when the sixth angel blows his trumpet, a massive angelic army, mounted on horses with heads like lions, will destroy a third of all humanity. One of the weapons they will use is the breath of the horses: “fire and smoke and sulfur” (Revelation 9:13–19).

For centuries, the veracity of the story of Sodom and Gomorrah was doubted. Today, many archaeologists think Sodom has been found in one of two locations, one of which is the ruins of a city that wasn’t destroyed by burning sulfur but by a meteor. Further investigation may give more definitive answers. Until then, the discovery gives us a jolt of confidence that God’s words about Sodom are true, and so is His prophecy of coming judgment.

Verse 30. so will it be on the day when the Son of Man is revealed.

Jesus has given examples from history to describe the conditions of His second coming. In one sense, the world at that time will be like it was during Noah’s life. That was when “the wickedness of man was great in the earth, and…every intention of the thoughts of his heart was only evil continually” (Genesis 6:5). In those days, people were “eating and drinking and marrying and being given in marriage;” they were celebrating while living an ungodly lifestyle “until the day when Noah entered the ark, and the flood came and destroyed them all” (Luke 17:27).

In the same way, people will be living like those in Sodom at the time of Lot: “they were eating and drinking, buying and selling, planting and building” until “fire and sulfur rained from heaven and destroyed them all” (Luke 17:28–29).

According to the pretribulation view of the end times, Jesus will physically return only after the world has experienced seven years of catastrophic events: manmade, natural, and supernatural. Some who take advantage of what the Antichrist has created will be protected, however, by their wealth and good standing. The blissful ignorance Jesus refers to here may mean those persons. It may also be a broader statement: that when the end times begin, the world at large will be unprepared.

Jesus said His followers “will desire to see one of the days of the Son of Man” and not immediately see it (Luke 17:22). When they finally witness God’s judgment over His enemies, they may be like Habakkuk. He sought justice but became more hesitant when he saw how terrible it would be (Habakkuk 3:1–15). Ultimately, the Old Testament prophet says, “I hear, and my body trembles; my lips quiver at the sound; rottenness enters into my bones; my legs tremble beneath me. Yet I will quietly wait for the day of trouble to come upon people who invade us” (Habakkuk 3:16).

The last part of Matthew 24:39 may be a parallel account of this same conversation. More likely, Jesus warned about His second coming more than once. Matthew and Mark place Jesus’ warning during the Passion Week and don’t mention Lot (Matthew 24; Mark 13).

Verse 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.

This continues Jesus’ warning to the disciples, about what His followers should do at His second coming. That is the moment when He physically returns to Earth, to judge the Antichrist and the fallen world. At that moment, the people will be celebrating life, working, marrying, feasting, and making plans. Jesus will come in a moment no one will expect, like the flood waters at the time of Noah or the burning sulfur that rained on Sodom at the time of Lot (Luke 17:22–30).

This prophecy could apply to several different events. Some think the similar warning in Mark 13:15–16 refers to the destruction of Jerusalem by the Romans in AD 70. Although that may be a minor application, Jesus says the event He mentions is the greatest tribulation that has ever been (Mark 13:19). Certainly, the flood was worse, so it can’t just refer to AD 70; it must primarily be during the second coming at the end of the tribulation.

Matthew’s version includes “Pray that your flight may not be in winter or on a Sabbath” (Matthew 24:20). That would indicate the warning is for Jews. During the tribulation, the Jews will be driven from Israel, but it seems this will happen at the mid-point of the seven-year tribulation, not when Jesus returns at the end (Revelation 12:13–14).

Luke presents a general warning to all Jesus-followers during the tribulation who realize judgment is imminent. The nations will be concerned with “luxurious living,” precious metals, jewels, fine clothing, art, spices, and slaves—”human souls” (Revelation 18:3, 12–13). When the end is near, Jesus’ followers must not even go back for a wallet. They need to run.

Verse 32. Remember Lot ‘s wife.

How much do we really trust Jesus? How much do we value our relationship with God over worldly things? When the two angels walked into Sodom, God had made up His mind: Sodom was going to be destroyed with sulfur and fire. Only Lot and his family would be spared. Their finery, money, lifestyle, and friends were about to melt into the earth. The people of Sodom had sinned sexually and socially (Genesis 19:4–10, 24; Ezekiel 16:49–50), so judgment was coming.

As Lot led his daughters from the city, his wife “looked back.” She turned her focus to what she was losing instead of looking forward to God’s offer of salvation (Genesis 19:1–26).

When Jesus returns at the end of the tribulation to judge the world for humanity’s rebellion against God, God will offer protection for a remnant who follow Him, as He always has. The Lord specializes in remnants: comparatively small pockets of people, surrounded by the evil world, who know God and have faith in Him.

But faith must be consistent with actions or it isn’t true faith (James 2:18). When judgment comes, the remnant must remember Lot’s wife. If they’re at work, they need to flee to safety without going home. If they’re in the yard, they need to go immediately, leaving their wallet, provisions, even a jacket in the house (Luke 17:31). This doesn’t necessarily mean any person who instinctively avoids something fatal proves they have no faith. But it is a warning not to seek rescue through things of the world, or to prioritize one’s life over obedience. Even as we trust Jesus’ promises, we must be willing to lose our physical lives, knowing Jesus gives us eternal life (Luke 17:33).

Verse 33. Whoever seeks to preserve his life will lose it, but whoever loses his life will keep it.

Jesus is warning His followers about the conditions of the world at His second coming and the judgment He will bring. People will be consumed with the mundane aspects of life on earth. They will build relationships, celebrate life, and accumulate wealth. While they are distracted with worldly pleasures, Jesus will return and destroy them before they know what’s happening (Luke 17:22–30).

The only possible way to survive is to leave behind everything the world claims will save. Jesus’ followers must not be like Lot’s wife: she stopped to consider all she was leaving behind. The burning sulfur God rained on Sodom covered her, as well (Genesis 19:23–26). Those who trust Jesus for their salvation must flee immediately (Luke 17:31–32).

Even then, however, physical survival is not assured. Jesus talked about this earlier. His followers must be willing to sacrifice their physical life as an act of faith. To do so proves we understand that real life—eternal, full life (Romans 6:23)—comes only through Him. Even on the cusp of the millennial kingdom, when survivors who follow Jesus will live under His rule, His followers need to be willing to give up their lives rather than to deny Him in any way (Luke 9:23–25).

The difference between the one who trusts Jesus and the one who trusts things of the world is subtle (1 Samuel 16:7). It’s an interior disposition not obvious to others. Family members, neighbors, and dear friends will find themselves separated by what they trust (Luke 17:34–35). Jesus knows His own, and His own will follow Him to paradise (Matthew 25:31–46).

Verse 34. I tell you, in that night there will be two in one bed. One will be taken and the other left.

Because of frequent misuse, the most frequent question regarding this verse has nothing to do with the actual context. Jesus has been warning His followers to be ready to abandon their earthly lives when He returns. Here He explains that some of those with whom they have close relationships will turn out to be nonbelievers. Yet the typical question is whether this verse is Jesus affirming homosexual relationships.

The answer is no, it clearly does not.

In Jesus’ era, extended families often shared a single home. If the house was small and the family was big, the men slept in a large room on the lower level, and the women and young children slept on the floor above. As many people with large families can attest, sometimes family members must share beds. Absolutely nothing about the context, culture, or language used here implies sexuality.

Modern misinterpretations—often deliberate—distract from the actual point. When Jesus returns to judge the nations at the end of the seven-year tribulation, family members will be separated. Jesus brings division in households. Father and son could be so close that they sleep in the same bed, and yet one will follow Jesus and the other won’t (Luke 12:53). For us, that’s both a conviction and a consolation. We should be sharing the gospel with those who are closest to us. But, in the end, we cannot make anyone choose Jesus. Nor can we know, infallibly, who is or is not saved (1 Samuel 16:7).

“Taken” would seem to refer to the rapture. However, previous warnings are about “the days of the Son of Man:” the judgment at the end of the tribulation (Luke 17:22). The Greek root has to do with association, such as taking something or someone to oneself or receiving something. In context, one person is going to judgment and the other to dwell with Jesus. Since it’s the end of the tribulation and the millennial kingdom is imminent, perhaps one is “taken” to judgment and the other is left to experience Jesus’ reign on earth. On the other hand, one may be “taken” to salvation while the other is left to experience judgment on earth. The greater point is that they will experience different fates. And they will be separated for eternity.

Verse 35. There will be two women grinding together. One will be taken and the other left.”

Jesus continues explaining that even at the end of the tribulation, people may not be able to distinguish His followers from those who do not follow Him. He has said that of two members of the same household who share a bed, one may follow Him and the other may not. One will go to judgment and the other to live with Jesus (Luke 17:34). As a parallel, Jesus mentions two women who are processing grain into flour. That would involve using a grindstone.

As with the prior verse (Luke 17:34), this statement has suffered from perverse attempts to be re-interpreted in a sexual context. Once again, nothing in the text, culture, or Greek language even hints at such a thing. It’s an obvious reference to a mundane daily task, further emphasizing the sudden nature of Jesus’ return.

These women have lived life together through at least part of the tribulation. They prepare meals together. They may be mother and daughter as in Luke 12:53. And yet one follows Jesus and the other doesn’t. As in the previous verse, we’re not sure which is “taken” and which is “left.” It could be that one is taken to judgment and the other is left to live in Jesus’ thousand-year reign. Or one is taken to live with Jesus and the other is left to experience the final judgments on earth.

We don’t often take Jesus’ warning seriously. We don’t often accept the weight of Jesus’ words. Some people close to us may spend eternity in hell because they don’t accept Jesus as their Savior. Paul says, “How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching?” (Romans 10:14). Do our closest people know Jesus? If not, is it because we never told them?

Verse 36. Two men shall be in the field; the one shall be taken, and the other left. KJV

This verse isn’t found in the most reliable manuscripts. In the King James Version it reads, “Two men shall be in the field; the one shall be taken, and the other left.” Perhaps the manuscripts that include Luke 17:36 take it from Matthew 24:40. Matthew 24:41 matches Luke 17:35, so a copyist may have thought this sentiment completed a triplet of comparisons. Given the care with which manuscripts were transcribed, it is possible a scribe was reading from a copy of Luke that had Matthew 24:40 written in the margin as a study note and thought it was a correction to the text. Ultimately, it doesn’t matter. It is a small deviation with no effect on the truth of God’s Word. In fact, the minor amount of such variances, and translators’ willingness to point them out, demonstrates the reliability of the biblical manuscripts. In the case of this verse, we know the phrase was said by Jesus at some point, since it is in Matthew’s gospel. But it’s not likely meant to be repeated in this exact spot in Luke’s gospel.

Jesus is explaining that when He returns to earth to bring judgment on those who rebel against God—who reject Him as their Savior—people who are intimately close will wind up on different sides. Two family members who sleep on the same bed could be divided as well as two women who prepare meals together (Luke 17:34–35). Jesus warned His disciples about this earlier, saying His message would create division, even among households—fathers and sons, mothers and daughters, mothers-in-law and daughters-in-law (Luke 12:51–53).

In this case, it’s two men who work in the field together. They may be family, or they may be fellow servants or laborers. As with the previous two verses, we don’t know what “taken” and “left” signify; it’s not clear which is brought to judgment and which is brought to live with Jesus. The point is merely that two people can have very similar lives on earth but vastly different spiritual lives and eternal destinies.

Verse 37. And they said to him, “Where, Lord?” He said to them, “Where the corpse is, there the vultures will gather.”

Scholars argue over the meaning of this brief interaction. Jesus is talking about His second coming: when He will judge the world. His arrival then will be as sudden and violent as the flood or the destruction of Sodom. His followers need to be completely focused on Him and His offer of eternal spiritual life even as the world descends into chaos—even as their closest friends and family members continue rejecting Him (Luke 17:22–35).

It’s unclear what the disciples are asking and what Jesus means by His answer. Are the disciples asking where the “days of the Son of Man” will occur (Luke 17:22)? Where the judgment will be? Where the people will be taken (Luke 17:34–35)? It’s not clearly explained here or in other passages.

Similarly, we don’t know exactly what Jesus’ answer means. Some say it refers not to the location of the events but to the finality of the death of judgment. Once vultures arrive, there’s no hope for the corpse.

The Greek for vulture is elsewhere translated “eagle” (Revelation 4:7; 8:13; 12:14). Like the vulture, eagles are carrion birds. In the Bible and other literature, eagles are also representative of swiftness. Jesus may be saying that the end will come quickly. On the other hand, He may be alluding to the eagle as the symbol of the Roman army, known for bringing vengeance quickly and violently.

Conversely, Jesus could be telling the disciples to keep watch over the signs. He has described events which will make His followers think He is returning at once, but that doesn’t mean He is (Luke 17:22–23). It won’t be possible to miss the second coming of Jesus. His return will be unmistakable (Luke 17:24). The disciples know that if vultures are circling, there is something dead below. In a similar way, Jesus’ return will be obvious to anyone paying attention.

This sentiment is also found in Matthew 24:28. In that passage, the meaning seems to be more that the disciples will know what is happening if they watch the signs.

End of Chapter 17.

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