>1. What is the first basic responsibility Jesus' disciples must have for all people? (1-3)
* Luke 17:1-3 "Jesus said to his disciples: 'Things that cause people to sin are bound to come, but woe to that person through whom they come. It would be better for him to be thrown into the sea with a millstone tied around his neck than for him to cause one of these little ones to sin. So watch yourselves. If your brother sins, rebuke him, and if he repents, forgive him.'"
* Verses 1 and 2 are also in Matthew 18:6 and Mark 9:42 where Jesus used the millstone illustration to teach something very similar perhaps in a different setting.
* Jesus has been talking about the Law given through Moses and the writing of the prophets. (16:16-17, 31)
* "Jesus said to his disciples... if your brother" -Jesus' teaching primarily concerns interacting with other Christians. "Brother" here is brothers in Christ, brothers in the Spirit of Christ. This does not mean that we cannot apply this to those who do not believe, only that Jesus was directing this teaching to his disciples. We should not expect those who reject Jesus to obey Jesus in this.
* "Things that cause people to sin are bound to come" -"Things" is "skandalon" (a transliteration) in the original Greek that is also translated as "offence", "stumbling block", "occasion of stumbling (fall)", and "things that offends self".
Other translations state in one way and another that offenses will certainly come and for this not to happen is impossible. Even Jesus was tempted. Jesus did not sin when tempted. Rather, Satan tempted Jesus. Satan was the "thing" that tempted Jesus.
* "but woe to that person through whom they come" -A woe is deep distress or misery, as from grief. It is also misfortune and calamity.
* Verses 2 and 3 are connected in Jesus flow of teaching. As an example: let us imagine that Peter sinned against John. Jesus is saying that John should respond by pointing out that Peter had sinned against him. If John didn't do this then a woe is on him for he did not give Peter a change to repent and thus amend the discord between the two brother's in Christ. When John tells Peter of the offense with a kind heart and Peter apologies and vows to not do that again, then John is to forgive Peter. Thus, John had acted correctly, no millstone is tied to his neck and he remains dry and far away from the depths of the sea. And Peter has a chance to improve his character. More than these, the brother's relationship is brought closer.
* "If your brother sins, rebuke him" -The source of the offense on self is a sin already committed by a brother in Christ. The sin that can be committed and if not corrected will include a millstone's dip, will be by the one who already been offended by a brother's sin. He or she that has already been offended by a brother or sister in Christ is the one who Jesus instructs to rebuke his brother for their sin. Jesus is not saying that if we see someone sinning and the sin is not against me that I should rebuke them. Rather, Jesus is saying I am to rebuke a brother only if they sin against me.
* "if he repents, forgive him" -Does this mean that if they do not repent, then we do not need to forgive? Is this an excuse to hold a grudge to think this way? Perhaps, depends on the two involved. Yet Jesus taught his disciples to turn the other check rather than take revenge in their own hands. Does God forgive if we do not confess and repent? If he would the sin would only happen again and again for the person has not resolved to stop doing it.
* After preaching about the Law given through Moses and the writings of the prophets (16:31), Jesus flows through four related teachings (1-3a, 3b-4, 5-6, 7-10). The first is where Jesus warns his disciples to be sure that they are not to be the cause of someone else's sin. He was not teaching this to those who were not his disciples (1), though some may have been present.
Sin is acting out the evil impulses already in our hearts and minds (Proverbs 6:25-26; Obadiah 1:3). Many evil impulses reside in the human soul that is not acted upon (Matthew 5:27-28). For example, a person may hate someone but never do anything to harm them. And for example, someone who could not control their alcohol or drug use suddenly finds the will and ability to resist it for many weeks and even the rest of their life. The impulse is always there, but they never take the poison again.
Jesus warns his disciples to watch themselves so that they do not cause their brother in Christ to lose control and act out the sin in their heart (3a). Jesus says, "...woe to that person through whom sin comes." (1) "It would be better for him to be thrown into the sea with a millstone tied around his neck than for him to cause one of these little ones to sin." (2)
A millstone is a heavy carved stone used for grinding grain. No faster way to drown than Jesus' illustration. The illustration Jesus gave was an ancient mode of punishment. A little one is someone either young in age or in faith in Jesus (10:21; Matthew 18:6; Mark 10:24).
Listen to the above comments on Luke 17:1-3a.
* The illustration titled, "Book I, Emblem IV" is by the Jesuit priest Hugo, Herman, 1588-1629 from the book, "Pia desideria : emblematis elegiis & affectibus SS. Patrum illustrata / authore Hermanno Hugone Societatis Iesu ; ad Vrbanum VIII, Pont. Max."
A rough translation of the citation at the bottom from the Latin to English is, "Look upon my humility and my labor (or Put an end to my affliction and my suffering), and take away (forgive) all my sins (transgressions)."
This emblem allegorically figures thematic elements of its ensuing scripture citation and poem. The speaker is blindfolded, yoked to a horse mill, and driven from behind by an angel wielding a whip. The speaker's blindness signifies his ignorance as to the full nature of his toil, and the nature of his toil figures the punishment that inheres in following vice - namely, its drudgery and futility. That an angel drives the speaker on implies the divine sanction of this punishment .
>How does Jesus emphasizes the seriousness of sin and causing others to sin? (Leviticus 19:17)
* Luke 17:2-3 "It would be better for him to be thrown into the sea with a millstone tied around his neck than for him to cause one of these little ones to sin. So watch yourselves. If your brother sins, rebuke him, and if he repents, forgive him.""
* Leviticus 19:17 "Do not hate your brother in your heart. Rebuke your neighbor frankly so you will not share in his guilt."
* "a millstone" -At least two millstones are used to grind grain into powder. One or two vertical millstones rolls on a horizontal millstone. Either the horizontal or vertical turn on wood axles.
* "than for him to cause one of these little ones to sin." -Little ones are either or both young children and those young in faith (10:21; Matthew 18:6; Mark 10:24).
* "So watch yourselves." -A warning made plain and simple.
* The embarrassment when Jesus rebukes and corrects may be in this life, but will definitely happen at the Bema seat of Christ.
>2. What double responsibility do we have toward a Christian brother who sins?
* Luke 17:4 "If he sins against you seven times in a day, and seven times comes back to you and says, 'I repent,' forgive him."
* "If he sins against you" -Further clarification that Jesus is telling his disciples what to do if another brother in Christ sins against them.
* Colossians 3:13 "Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you."
>To what extent should we go in forgiving our brother who repents?
* "seven times" -Forgiveness is to be unlimited (Psalm 119:164; Matthew 18:21-22)
* "comes back to you" -The forgiveness follows confession, a willing to change, and asking for forgiveness.
* We are to forgive an unlimited number of times, yet we may rebuke in love.
* "seven" -Not a lower measure of the forgiving spirit than the "seventy times seven" enjoined on Peter, which was occasioned by his asking if he was to stop at seven times. "No," is the virtual answer, "though it come to seventy times that number, if only he ask forgiveness in sincerity." (A Commentary: Critical, Experimental, and Practical on the Old and New Testaments)
* Jesus continued to build upon his statement that offenses will come to all; however, those offenses (stumbling blocks) should not come from his disciples. The type of offense Jesus meant is a behavior or attitude that leads another to sin, especially a brother or sister in Christ. I am to watch myself so I am not the cause of another's sin.
But what if my behavior or attitude causes someone to sin? And what if someone else's behavior or attitude causes me to sin? Jesus addresses both next and in more detail in Matthew 18:15-17. If my brother or sister sins, and causes me to sin I am to rebuke them (3b). If he repents, then I am to forgive them. This cycle can continue seven times a day and each time I am to forgive them. Jesus says seven times in a day here. When Peter asked him about forgiving on another occasion Jesus told Peter seventy times seven (Matthew 18:21-22).
Listen to the above comments on Luke 17:3b-4.
Some natural impulses when someone sins against me or I sin against another are:
1) Ignore the problem and hope it goes away. This seems righteous, but according to Jesus, it is not.
2) Hold a grudge.
3) Complain to others about that person.
4) Strike out against them and to get even.
5) Wait until they come to us.
6) Publicly criticize.
7) Go to the congregation's leader and complain about the one who offended me.
These reactions when I am sinned against are because of my hurt feelings and the selfish need for either gratification or personal healing.
Proverbs 11:30 states, "The fruit of the righteous is a tree of life, and he who wins souls is wise." Colossians 3:13 states, "Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you."
>3. How did the apostles respond to Jesus' teaching about these two responsibilities?
* Luke 17:5 "The apostles said to the Lord, "Increase our faith!""
* "!" -The scribe would press harder on their pen, thus applying more ink when they wrote something to denote an exclamation.
* "Increase our faith!" -They wanted faith to obey.
>Why did they ask for more faith?
* They knew this would be hard for them to do. However, Jesus is about to teach them that they already have the faith for follow this teaching.
* What seems impossible for us is not. It only appears to be to much because we do not believe. The Spirit of God is in us and he has no barrier.
* Lack of faith is not always our problem.
>How can we increase our faith? (6)
* Luke 17:6 "He replied, "If you have faith as small as a mustard seed, you can say to this mulberry tree, 'Be uprooted and planted in the sea,' and it will obey you."
* Matthew 17:20 also records Jesus using a mustard seed to teach about the power of even a small amount of faith. Mark 11:23 records Jesus teaching the same theme of small faith, but does not use a mustard seed as an example of small faith and instead of a mulberry tree Jesus uses a mountain. Matthew 13:31, Mark 4:31, and Luke 13:19 record Jesus using mustard seed to illustrate the kingdom of God.
* "mustard seed" -One of the smallest seeds among bushes and trees.
* "mulberry tree" -A fruited plant that grows into a tall tree. There are black and white fruited mulberry's. The fruit is red until they begin to rippen. Then they turn white or black. See picture of ripening berry's.
* When Jesus told his disciples that if a brother or sister in Christ were to sin against them, they were to confront them about it, and if they repented, forgive them, the disciples were like deer staring into an oncoming truck's headlights (3). Most stunning is that Jesus said they should repeat this seven times a day if need be. SEVEN!
Believing they were incapable of obeying this once, let alone seven times a day, they exclaimed, "Increase our faith!" (5) The disciples believed they had a faith problem, for this seemed too hard a teaching for a normal human being to obey.
On the one hand, this is good because they were hearing Jesus continually praising faith and saying, "Your faith has made you well." (7:50, 8:38, 17:19, 18:42, etc.) They were getting the message that faith in Jesus has the power to heal, and this certainly involved being hurt.
On the other hand, this is not good because faith was not their problem in this matter. Jesus told them that faith as small as a mustard seed can uproot a mulberry tree and plant it into the sea (a silly mental picture, a mulberry tree growing in a sea). Small faith is not the problem to forgiving a retentive brother or sister in Christ. Usually, the problem is my stubborn human ego. I can forgive because the one who forgave my horrendous sins lives in me. It is time to teach a mulberry tree to swim.
Listen to the above comments on Luke 17:5-6.
>4. What is the point of the parable of the unworthy servant in verses 7-10?
* Luke 17:7-10 "Suppose one of you had a servant plowing or looking after the sheep. Would he say to the servant when he comes in from the field, 'Come along now and sit down to eat'? Would he not rather say, 'Prepare my supper, get yourself ready and wait on me while I eat and drink; after that you may eat and drink'? Would he thank the servant because he did what he was told to do? So you also, when you have done everything you were told to do, should say, 'We are unworthy servants; we have only done our duty.'"
* "servant" -Jesus' disciples are the servant.
* "plowing or looking after the sheep" -Often used to illustrate God's servants helping his people. (1 Corinthians 3:4-6)
* "Come along now and sit down to eat" -Jesus is illustrating the pride of place that does not exist. His people need to remember their place, one like another is the same before God.
* "after that" -Not deprived of good and drink. Just when we obtain it is not first.
>What basic responsibility toward duty does this parable teach?
* "Would he thank the servant because he did what he was told to do?" -Jesus is not referring to any specific law given by God, but rather the general meaning of obedience and service to God and his people.
"The present question is not, Are we justified by works? but, Is the observance of the law meritorious of any reward from God? This latter question is answered in the negative; for God holds us for his slaves, and therefore reckons all that can proceed from us to be his just right. Nay, though it were true, that a reward is due to the observance of the law in respect of merit, it will not therefore follow that any man is justified by the merits of works; for we all fail: and not only is our obedience imperfect, but there is not a single part of it that corresponds exactly to the judgment of God." (Calvin's Commentaries)
* "We are unworthy servants; we have only done our duty" -The main point of this passage. Some old English translations have "We are unprofitable servants" leading commentaries to miss the main point of Jesus' illustration.
* We have conferred no favor. We have merited nothing. We have not benefited God, or laid him under obligation. If he rewards us, it will be matter of unmerited favor. This is true in relation to Christians in the following respects:
1) Our services are not profitable to God (Job 22:2); he needs not our aid, and his essential happiness will not be increased by our efforts.
2) The grace to do his will comes from him only, and all the praise of that will be due to him.
3) All that we do is what is our duty; we cannot lay claim to having rendered any service that will bind him to show us favor;
4) Our best services are mingled with imperfections. We come short of his glory (Romans 3:23); we do not serve him as sincerely, and cheerfully, and faithfully as we ought; we are far, very far from the example set us by the Saviour; and if we are saved and rewarded, it will be because God will be merciful to our unrighteousness, and will remember our iniquities no more (Hebrews 8:12). (Barnes' Notes on the New Testament)
* Jesus's teaching is concluded by a short, unnamed parable. So I will name it, "The Parable of the Duty of the Unworthy Servants". The premise is this:
1. Christians are God's servants.
2. God owns his servants.
3. God gives his servants duties.
4. God's servants obey his commands, the duties he commits to us.
5. The servants do not merit rewards because we obey.
6. God owes us nothing for duty.
7. If God gives us anything, it is not because he owes us.
8. Servants are to mind their places.
9. Duty is not a job with wages, even if obeyed perfectly. Duty is an expected obligation to our owner.
Calvin commented on "The Parable of the Duty of Unworthy Servants". "With respect to merit, we must remove the difficulty by which many are perplexed; for Scripture so frequently promises a reward to our works, that they think it allows them some merit. The reply is easy. A reward is promised, not as a debt, but from the mere good pleasure of God. It is a great mistake to suppose that there is a mutual relation between Reward and Merit; for it is by his own undeserved favor, and not by the value of our works, that God is induced to reward them.
"By the engagements of the Law, I readily acknowledge, God is bound to men, if they were to discharge fully all that is required from them; but still, as this is a voluntary obligation, it remains a fixed principle, that man can demand nothing from God, as if he had merited any thing.
"And thus the arrogance of the flesh falls to the ground; for, granting that any man fulfilled the Law, he cannot plead that he has any claims on God, having done no more than he was bound to do. When he says that we are unprofitable servants, his meaning is that God receives from us nothing beyond what is justly due but only collects the lawful revenues of his dominion." (Calvin's Commentaries)
Listen to the above comments on Luke 17:7-10.
II. Ten Lepers (11-19)
>5. Who did Jesus meet on his way to Jerusalem? (Leviticus 13:45-46)
* Luke 17:11-13 "Now on his way to Jerusalem, Jesus traveled along the border between Samaria and Galilee. As he was going into a village, ten men who had leprosy met him. They stood at a distance and called out in a loud voice, "Jesus, Master, have pity on us!"
* Leviticus 13:45-46 "The person with such an infectious disease must wear torn clothes, let his hair be unkempt, cover the lower part of his face and cry out, 'Unclean! Unclean!' As long as he has the infection he remains unclean. He must live alone; he must live outside the camp."
* Luke, a Greek (Gentile) is the only one to record the encounter of the ten lepers. The emphasis is that only one who happened to be a Samaritan thanked Jesus. The other nine were Jews. An indication as to why the good news was accepted by Gentiles more than the Jews.
* "Now on his way to Jerusalem" -Jesus is on his way to Jerusalem for the feast of Passover (Unleavened Bread) where he will be arrested, tried, convicted, tortured, killed, and rise from the death.
* "Jesus traveled along the border between Samaria and Galilee." -He would be traveling eastward toward the Jordan River. He would not be traveling westward for the boarder turns sharply to the north until it ends at the Mediterranean Sea, the opposite direction of Jerusalem, his destination. Once Jesus and those with him reached the Jordan River they would cross the river via a bridge that historians say was there.
On the east side of the Jordan River was Perea, the east most part of the Roman Empire, a part of Herod the Great's kingdom. Perea's capital was Gadara. Other important sites in the province were the fortress of Machaerus, where John the Baptist was beheaded near his ministry "...at Bethany on the other side of the Jordan, where John was baptizing". Also, Pella, where Christians from Jerusalem fled just before the Roman destruction of the Holy City in A.D. 66.
Perea was the area through which the Jews traveled to avoid going through Samaria on their way to and from Jerusalem, the Holy City where Jesus will be crucified and rise from the dead. Although not referred to by name in the New Testament, it is mentioned as "across (i.e. beyond, other side of) the Jordan" in Matthew 19:1 and Mark 10:1. These two passages note Jesus' location immediately after the encounter of the ten lepers till Luke 18:35 when he was approaching Jericho in Judea.
* "ten men who had leprosy met him" -"Leprosy" is from the Greek "lepra" used for various diseases affecting the skin - not necessarily leprosy.
"The Greek physicians designated the disease from its scaliness. We have the description of the disease, as well as the regulations connected with it, in Leviticus 13, 14; Numbers 12:10-15, etc. There were reckoned six different circumstances under which it might develop itself, (1) without any apparent cause (Lev 13:2-8); (2) its reappearance (Lev 13:9-17); (3) from an inflammation (Leviticus 13:18-28); (4) on the head or chin (Leviticus 13:29-37); (5) in white polished spots (Leviticus 13:38, 39); (6) at the back or in the front of the head (Leviticus 13:40-44).
Lepers were required to live outside the camp or city (Numbers 5:1-4, 12:10-15). This disease was regarded as an awful punishment from the Lord (2 Kings 5:7; 2 Chronicles 26:20).
(Illustrated Bible Dictionary: And Treasury of Biblical History, Biography, Geography, Doctrine, and Literature)
* "They stood at a distance" -Per the law of Moses. See note above and Leviticus 13:45-46.
* "Jesus, Master, have pity on us!"
>Where did he send them?
* Luke 17:14 "When he saw them, he said, "Go, show yourselves to the priests." And as they went, they were cleansed."
* ""When he saw them" -Meaning took notice of them. He must have heard them too.
* "Go, show yourselves to the priests." -Jesus followed the Law given through Moses.
* "And as they went, they were cleansed." -They were still lepers when Jesus gave them a command to show themselves to the priests per the Law where they would be certified clean.
* "cleansed" -Meaning healed. "Cleansed" refers to anything that Moses' teachings say is presentable to God.
* Obeying took faith that Jesus would heal them. They could only assume they would be healed on the way.
>Why? (Leviticus 13:1-2, 9)
* Leviticus 13:1-2 "The LORD said to Moses and Aaron, 'When anyone has a swelling or a rash or a bright spot on his skin that may become an infectious skin disease, he must be brought to Aaron the priest or to one of his sons who is a priest.'"
* Leviticus 13:9 "When anyone has an infectious skin disease, he must be brought to the priest."
* Jesus obeyed the Covenant Laws given through Moses because he came into this world as a Jew. Jews are under the covenant Laws, so Jesus was under the Covenant given at Mount Sinai.
>6. Who came back to Jesus?
* Luke 17:15-16 "One of them, when he saw he was healed, came back, praising God in a loud voice. He threw himself at Jesus' feet and thanked him--and he was a Samaritan."
* "when he saw he was healed" -He did not feel it. He saw it.
* "came back" -Presumably after he was shown as clean by the priest.
* "praising God in a loud voice" -We do not know if the other's did the same.
* "He threw himself at Jesus' feet"
* "and thanked him" -The only one to do so of the nine. Jesus expected them to praise God and thank him for his mercy.
* "he was a Samaritan." -The other nine Jewish lepers accepted him in their company. Samaria was on the other side of the Jordan.
>How was he different from the other lepers?
* He was a Samaritan. Samaritan's were viewed by Jews an unclean blood, no better and perhaps worse than Gentiles.
* He came back to thank Jesus.
>What does Jesus teach about a person's basic responsibility to give thanks to God?
* Luke 17:17-19 "Jesus asked, "Were not all ten cleansed? Where are the other nine? Was no one found to return and give praise to God except this foreigner?" Then he said to him, "Rise and go; your faith has made you well."
* "Were not all ten cleansed? Where are the other nine?" -Jesus asked the man who said nothing according to Luke. Jesus was saying this so the disciples would notice this.
* "Was no one found to return and give praise to God" -An indirect statement declaring he was God in the flesh.
* "except this foreigner" -Jesus stated the Samaritan was not a Jew. That did not matter to Jesus. It did matter to Jews.
* "Rise and go; your faith has made you well." -Jesus healed him, but as usualy pointed out that their faith in him.
* Luke, the only Gentile of the four gospel writers is also the only one who records the healing of the ten lepers. The emphasis of the passage is that only one of the lepers returned to "give praise to God," and he was a "foreigner" (18). The other nine were Jews. Jesus often pointed out that Gentiles quickly and forcefully believed him more so than the Jews. This is the main reason why the gospel spread so quickly to the Gentiles, more so than the Jews after his death, resurrection, ascension, and the giving of the Holy Spirit at Pentecost.
Jesus embraced and followed the Law given through Moses, as this passage details. He was not against the Jews. Most of his ministry was where Jews lived. Yet, no matter how the good news was revealed, the Jews mostly either rejected it or accepted it on their terms.
The Apostle John explains the phenomenon well in his Gospel. "He was in the world, and though the world was made through him, the world did not recognize him. He came to that which was his own, but his own did not receive him. Yet to all who received him, to those who believed in his name, he gave the right to become children of God-- children born not of natural descent, nor of human decision or a husband's will, but born of God." (John 1:10-13)
Even though God works miracles in me, I cannot use that to determine my place with God. For I could be like the nine and not respond to the gift properly.
Listen to the above comments on Luke 17:11-19.
III. The Kingdom of God (20-37)
* The print titled "Jesus and Children" by Martin Luther (1483-1546, tr. ) was in the book, "Biblia, das ist: Die gantze H. Schrifft, Altes und Neues Testaments teutsch, Herrn Doct. Martin Luthers S. Mit den Summarien Herrn Johann Sauberti und beygefügtem vielfältigem, lehrreichem Nutzen aller und jeder Capiteln von Herrn D. Salomon Glassen, etc. ... Samt einer Vorrede Herrn Johann Michael Dilherrns ... Mit Chur- Fürstlichen Sächsischem Privilegio".
Jesus permits the children to be brought to him and instructs his disciples to receive the Kingdom of God like a child. The image is flanked by Goliath (left) and the young David. The cited passage is Luke 18.
>7. When Jesus was asked about the coming of the kingdom of God, what did he teach about it? (20-21)
* Luke 17:20-21 "Once, having been asked by the Pharisees when the kingdom of God would come, Jesus replied, "The kingdom of God does not come with your careful observation, nor will people say, 'Here it is,' or 'There it is,' because the kingdom of God is within you." "
* Luke is the only one to record the Pharisees question in verse 20. Jesus' answer to the Pharisees question is precise, while not giving the Pharisees the answer they expected.
* "Once" -"De" is the original Greek conjunction translated elsewhere as any of a number of English conjunctions. This may indicate Luke was not exactly sure when this was asked, though it was definately in the few months before he arrived at Jerusalem. If so, then Luke had a reason for placing it here and joining it to Jesus' parable "The Rich Man and Lazarus" which focused on the eternal consequences of two opposing life style choices.
* "asked" -"Asked" is the Greek verb "eperotao" (a transliteration), appearing 59 times in the Bible, and almost always translated as "asked". However, the KJV translated it in this sentence as "demanded" and other places as "asked". The KJV update, the ASV has "asked". YLT has "questioned".
* "the Pharisees" -The word is plural in the original Greek indicating this was probably a set up by the lot of them. At this point the Pharisees were very much against Jesus.
* "having been asked by the Pharisees" -Very unusual that the a group of Pharisees would ask this.
* "when" -Jesus was in Perea or about ready to cross into Perea while making his way to Jerusalem. He had often spoke about the kingdom of God, but did not say when the kingdom would come. All Jews at this time expected a sudden action of violence to take place to get rid of Rome, Herod, and the "sinners" and tax collectors. The Essene writings called "The Dead Sea Scrolls" (aka "The Qumran Cave Scrolls") shows this exactly. The Pharisees question was to see if Jesus would say it would happen during the Passover which was a little more than three months away. (See timeline of Jesus' ministry on study 1.) The excitment of the possibility was building among the people and that threatened the religious leaders like these Pharisees.
* "the kingdom of God" -The Pharisees and Jesus spoke in Aramaic while the New Testament is mostly in Greek so everyone could understand it. Luke, the author denotes that Jesus and the Pharisees used the same words for the Kingdom of God, "basileia theos". However, their understand could not be more opposing.
Jesus or someone else using the Kingdom of God in Luke thus far include 4:43, 6:20, 7:28, 8:1, 10, 9:2, 11,27, 60, 62, 10:9, 11,20 13:18, 20, 28, 29, 14:15, and 16:16. Most notably is Jesus comparing the Kingdom of God to a mustard seed and yeast in chapter 13 and the knowledge of the secrets of the kingdom of God in chapter 8 the Parable of the Sower.
* "The kingdom of God does not come with your careful observation" -No matter how much people would study the Bible and compare it to what was happening in society and the world, they would not notice it when it came for it is not like the kingdom's of this world which are based on land and boundaries.
* "nor will people say, 'Here it is,' or 'There it is'" -It is not a physical location. Kingdoms of the world have boundaries. The kingdom of God does not have land boundaries.
>What does this mean? (John 14:16-17, 20)
* "within you" -The original Greek for "within you" is the preposition "entos" and the pronoun "hymon". "Entos" is only twice in the Bible, both times translated as "within" but also could me "amongst". "Hymon" is 583 times in the Bible meaning "your" or "of you" and is the genitive plural form of the pronoun "you".
* John 14:16-17 "And I will ask the Father, and he will give you another Counselor to be with you forever-- the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you.
* John 14:20 "On that day you will realize that I am in my Father, and you are in me, and I am in you.
* 1 Corinthians 3:16-17 "Don't you know that you yourselves are God's temple and that God's Spirit lives in you? If anyone destroys God's temple, God will destroy him; for God's temple is sacred, and you are that temple."
* 1 Corinthians 6:18-20 "Flee from sexual immorality. All other sins a man commits are outside his body, but he who sins sexually sins against his own body. Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body."
* "the Kingdom of God is within you" -Probably indicating that the kingdom is spiritual and internal (Matthew 23:26), rather than physical and external (John 18:36, Luke 19:11, 21:7; Acts 1:6), meaning that the kingdom is present in the person of its king, Jesus (4:43). However, the immediate context (20) may favor the former interpretation, namely, that the kingdom is spiritual and so not visible. If this is the correct view, the pronoun "you" in the phrase "within you" is to be taken in a general sense rather than as referring to the unbelieving Pharisees personally. The kingdom certainly was not within them. (NIV Study Bible)
* Although Jewish people acknowledged that God ruled in the present, most especially longed for God's unchallenged rule, or kingdom, in the future. Jewish teachers disputed when the kingdom would come: either at a set time unknown to mortals, or whenever all Israel repented. By teaching that the kingdom as God's reign is somehow present, Jesus implies that something of the kingdom such as the messianic king is already among them. (Bible Background Commentary - The IVP Bible Background Commentary - New Testament)
* "The kingdom of God will not come with observation. My (Calvin) opinion is, that Christ now disregards those dogs, and accommodates this reply to the disciples; just as on many other occasions, when he was provoked by wicked men, and seized the opportunity of giving instruction. In this manner God disappoints their malice, while the truth, which is maintained in opposition to their sophistry, is the more fully displayed.
The word observation is here employed by Christ to denote extraordinary splendor; and he declares, that the kingdom of God will not make its appearance at a distance, or attended by pompous display. He means, that they are greatly mistaken who seek with the eyes of the flesh the kingdom of God, which is in no respect carnal or earthly, for it is nothing else than the inward and spiritual renewal of the soul. From the nature of the kingdom itself he shows that they are altogether in the wrong, who look around here or there, in order to observe visible marks. "That restoration of the Church," he tells us, "which God has promised, must be looked for within; for, by quickening his elect into a heavenly newness of life, he establishes his kingdom within them." And thus he indirectly reproves the stupidity of the Pharisees, because they aimed at nothing but what was earthly and fading. It must be observed, however, that Christ speaks only of the beginnings of the kingdom of God; for we now begin to be formed anew by the Spirit after the image of God, in order that our entire renovation, and that of the whole world, may afterwards follow in due time. (Calvin's Commentaries)
* A group of Pharisees approached Jesus with a question about the Kingdom of God. It is rather peculiar that a group of them came to ask Jesus when the Kingdom of God would come. To understand their intent I need to understand the popular teachings and understanding about the Kingdom of God at the time.
Luke comments elsewhere on the teachings, thoughts, and hopes of Jews at this time. 19:11 states, "...Jesus went on to tell them a parable, because he was near Jerusalem and the people thought that the kingdom of God was going to appear at once."
Luke also records in 21:7 the reply of some of Jesus's disciples when he told them about the temple's soon destruction. He said, "As for what you see here, the time will come when not one stone will be left on another; every one of them will be thrown down." In shock, they asked, "Teacher, when will these things happen? And what will be the sign that they are about to take place?" Luke records in Acts 1:6 the disciples asking Jesus just before he ascended, "Lord, are you at this time going to restore the kingdom to Israel?"
The discovery of the Dead Sea Scrolls (aka "The Qumran Cave Scrolls") shows that many in Jewish society believed the Kingdom of God was a territory, the territory of the Covenant at Mount Sinai that would be established when the Messiah came and defeated all of Israel's enemies and purge all "sinners" from Israel. In one short statement, Jesus counters this ill-gotten idea. "The kingdom of God does not come with your careful observation, nor will people say, 'Here it is,' or 'There it is,' because the kingdom of God is within you."
The Pharisees' question was a trap meant to put him against Rome and Herod. They thought he would say he was going to Jerusalem to start a rebellion. With this, they could report to Pilate and Herod Jesus's plans. His answer confounded them because their hearts and minds were far from God's plan and not in God's Kingdom (John 5:38).
Listen to the above comments on Luke 17:20-21.
>8. To whom does Jesus refer to while speaking of the Son of Man?
* "Son of Man" -Jesus refers to his Messianic ministry as the Son of Man (Matthew 8:20, 9:6, 10:23, 11:19, 12:81, 12:40, 13:37, 41, etc.).
* Son of Man denotes the true humanity of our Lord. He had a true body (Hebrew 2:14; Luke 24:39) and a rational soul. He was perfect man. (Illustrated Bible Dictionary: And Treasury of Biblical History, Biography, Geography, Doctrine, and Literature)
* Ninety (90) times Ezekiel was referred to as the son of man though some of the references can also refer to the Messiah's ministry. Daniel refer to the Messiah as the Son of Man more than the other prophets. So does Psalm 80:17.
* Daniel 7:13-14 "In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed."
* Psalm 80:17-18 "Let your hand rest on the man at your right hand, the son of man you have raised up for yourself. Then we will not turn away from you; revive us, and we will call on your name."
>What future event is he talking about? (22-24)
* Luke 17:22-24 "Then he said to his disciples, "The time is coming when you will long to see one of the days of the Son of Man, but you will not see it. Men will tell you, 'There he is!' or 'Here he is!' Do not go running off after them. For the Son of Man in his day will be like the lightning, which flashes and lights up the sky from one end to the other."
* "Then he said to his disciples" -Jesus answer to the Pharisees was short. Then he addressed his disciples. Jesus addressed them because they were the Kingdom of God, for he was in them and they are in him. Now he was going to tell them what happens to the kingdom of God.
* "The time is coming" -After his ascension.
* "when you will long to see one of the days of the Son of Man, but you will not see it" -Meaning is second coming. Life will be so hard for the members of the kingdom that they want him to come.
* "Men will tell you, 'There he is!' or 'Here he is!'" -Meaning his second coming.
* "Do not go running off after them." -We will not have to because his coming will be known by all. They do this to deceive the believers.
* "For the Son of Man in his day" -His second coming. The prophets often referred to the "day of the Lord" or something like that (Isaiah 2:11, 17, 4:2, 5, 13:6, 9, 13; Jeremiah 46:10; Ezekiel 7:19, 13:5, 30:3; Joel 1:15, 2:1, 31, 3:14, 18; Amos 5:18, 20; Zephaniah 1:8, 14, 18, 2:2-3, 2:8; Zechariah 9:16, 14:1-21; Malachi 4:5, etc.)
* "will be like the lightning, which flashes and lights up the sky from one end to the other." -Jesus' transformation on the mountain and what John recorded in Revelation.
>What must happen before the Son of Man comes in glory? (25)
* Luke 17:25 "But first he must suffer many things and be rejected by this generation."
* Jesus tells them of his suffering that will happen in a few months. The Pharisees question was, "When will the kingdom come." He says here I must suffer and be rejected first.
* Other places he predicted his suffering before this: Mark 8:31, and Luke 9:22, 44.
* Jesus, referring to himself as the Son of Man, meaning the Messiah per Daniel 7:13-14 and Psalm 80:17-18, tells his disciples they will long to be with him for he will have left them, but only after he must suffer many things and be rejected by his generation. This was the second time he told them of his coming crucifixion.
During their separation, people will try to deceive them into thinking he has returned or is about to return. Surely, this has happened more than once in my lifetime too. Jesus says pay no attention to them. They are false prophets. No one will need to tell his disciples when he comes, for all will see him in his glory.
When Jesus was on the Mount of Transfiguration, the disciples saw him in his glory. They reported, "As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning." (Luke 9:29)
Daniel the prophet saw him and reports, "As I looked, thrones were set in place, and the Ancient of Days took his seat. His clothing was as white as snow; the hair of his head was white like wool. His throne was flaming with fire, and its wheels were all ablaze." (Daniel 7:9)
John the Apostle reported of his appearance in Revelation 1:12-16. "I turned around to see the voice that was speaking to me. And when I turned I saw seven golden lampstands, and among the lampstands was someone "like a son of man," dressed in a robe reaching down to his feet and with a golden sash around his chest. His head and hair were white like wool, as white as snow, and his eyes were like blazing fire. His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters. In his right hand he held seven stars, and out of his mouth came a sharp double-edged sword. His face was like the sun shining in all its brilliance."
Jesus coming appearing is such splendor will anyone need to tell another, "He is over here. Come and see?" He will be seen by all just as surely as he died and rose from the dead.
Listen to the above comments on Luke 17:22-25.
* The woodcarving by Dore, Gustave (1832-1883) was in "The Holy Bible containing the Old and New Testaments, according to the Authorized Version. With illustrations by Gustave Dore."
People try to get to safety as the floodwaters cover the earth; Noah and his family are safe inside the ark in the background. This image is used to illustrate Jesus' discourse on the flood. The artist, Gustave Doré (1832-1883), has placed his signature at the lower left of the woodcut, and the engraver's signature, Adolphe François Pannemaker (1822-1900), is located at the lower right.
>9. How are the days of Noah before the flood like the days preceding the second coming of Jesus?
* Luke 17:26-27 "Just as it was in the days of Noah, so also will it be in the days of the Son of Man. People were eating, drinking, marrying and being given in marriage up to the day Noah entered the ark. Then the flood came and destroyed them all."
* Noah is also in Matthew 24:37-39 where Jesus told his disciples, "No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father." (Matthew 24:36)
* "days of Noah" -Genesis 6:9-9:17.
* "People were eating, drinking, marrying and being given in marriage" -Jesus is not saying these things are the reasons the flood came. Rather, he is saying these average day-to-day things were undertaken by the people. They did not expect judgement was coming. They surely heard Noah's preaching as he built the ark, but they did not believe. They did not repent. They were not saved.
* "the day Noah entered the ark. Then the flood came" -Jesus in saying this saying Noah and the flood was real. Judgement came and will come again.
* The blatant defiance to God and word, the embracing of sin in all ways are not increasing. Unless people repent now, the judgement will come sooner rather than later. The book of Revelation reveals the sinful mindset of those who undergo the wrath to come.
>What does this analogy teach us about God?
* "destroyed them all." -Of the many people on earth at that time only Noah, his wife, his daughters and sons in-law were saved. Everyone else was destroyed.
* "destroyed" -The original Greek word used 99 times in the Bible is "apollymi" (a transliteration) translated elsewhere as perished, lose, and lost. The base word "olethros" implies fully destroyed. None survised that was not in the ark Noah built.
* God is righteous just as much as he is full of compassion and love.
>About men?
* They spent their whole lives in reference to this world; and made no sort of provision for their immortal souls. So it was when the Romans came to destroy Judea; there was a universal carelessness, and no one seemed to regard the warnings given by the Son of God. (Adam Clarke's Commentary)
>How should we live in light of this teaching?
* Jesus' parables concerning the time we are to wait for his return and the judgment leading up to it give us examples of what to do. We are to keep our candles burning. We are to be busy about his work. We are to take care of his flock.
* The drawing is by Josephus, Flavius. The book is titled: "Alle de werken van Flavius Josephus : behelzende twintig boeken van de Joodsche oudheden, 't verhaal van zyn eygen leeven, de histori van de oorlogen der Jooden tegens de Romeynen, zyne twee boeken tegen Apion, en zyne beschryving van den marteldood der Machabeen. Waarby komt het gezantschap van Philo aan den Keyzer Kaligula / Alles uyt de overzetting van den heer d'Andilly in't Nederduytsch overgebragt door W. Séwel. Nóg zyn daarby gevoegd de vyf boeken van Egesippus [i.e. Josephus] van de Joodsche oorlogen, en de verdelging Jerusalems ..."
The drawing is titled "Sodom and Gomorrah Destroyed ". The destruction of Sodom and Gomorrah by fire from heaven is filled with much detail.
Courtesy of the Digital Image Archive, Pitts Theology Library, Candler School of Theology, Emory University: http://www.pitts.emory.edu.
>10. How does the story of Lot reinforce this teaching?
* Luke 17:28-29 "It was the same in the days of Lot. People were eating and drinking, buying and selling, planting and building. But the day Lot left Sodom, fire and sulfur rained down from heaven and destroyed them all."
* Lot's example is only in Luke's Gospel.
* Lot is in Genesis 19:1-29.
* The illustration is the same as Noah's time. People did not change their lives because they did not believe judgement was coming.
* Noah's ark was lifted up with his family inside when the rain and flood came. Lot walked quickly out of the cities before the fire and brimstone came. Similarly when Jesus comes again at the last trumpet to defeate the people of the world we will be taken to him as he descends to the final battlefield.
>What lesson should we learn from Lot's wife?
* Luke 17:30-36 "It will be just like this on the day the Son of Man is revealed. On that day no one who is on the roof of his house, with his goods inside, should go down to get them. Likewise, no one in the field should go back for anything. Remember Lot's wife! Whoever tries to keep his life will lose it, and whoever loses his life will preserve it. I tell you, on that night two people will be in one bed; one will be taken and the other left. Two women will be grinding grain together; one will be taken and the other left."
* "on the roof of his house" -It was customary to relax on the flat rooftop. When the final hour comes, however, the individual there should not be thinking of going into the house to retrieve some material objects. Matthew and Mark refer similarly to flight at the fall of Jerusalem, and indirectly to the end time (Matthew 24:17-18; Mark 13:15), but here the reference is explicitly to Jesus' return. (NIV Study Bible)
* "Remember Lot's wife!" -She looked back and was turned into a column of salt. She enjoyed the pleasures and carnal life in Sodom even though the people were gravely sinful.
* Relinquish every thing, rather than lose your souls. She looked back, Genesis 19:26; probably she turned back also to carry some of her goods away-for so much the preceding verse seems to intimate, and became a monument of the Divine displeasure, and of her own folly and sin. It is a proof that we have loved with a criminal affection that which we leave with grief and anxiety, though commanded by the Lord to abandon it. (Adam Clarke's Commentary)
* "Whoever tries to keep his life will lose it, and whoever loses his life will preserve it." -Lot's wife had the wrong hope and desire. She tried to keep her life.
* Verse 34 and 35 expound upon Jesus' comment about Lot's wife. Lot was saved. She was not. They were close in relation to each other, but not in regards to God.
* Verse 36 is in some old manuscripts used for modern English translations, but not all. Some translations keep verse 36 (i.e. KJV), some as the NIV do not. The point is the same with or without the third example.
* Verses 35 is Matthew 24:41 and 36 is Matthew 24:40. This might explain why some old manuscripts have verse 36 here and others do not.
* Matthew 24:38-42 "For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man. Two men will be in the field; one will be taken and the other left. Two women will be grinding with a hand mill; one will be taken and the other left. Therefore keep watch, because you do not know on what day your Lord will come."
* "taken" -The original Greek verb is "paralambano" (a transliteration) used 50 times in the Bible. It is derived of two root Greek words, "para" a preposition with many English translations, and "lambano" a verb translated "receive" more than "take".
Some use this to mean the rapture is before the seven years of tribulation. However, it could just as well be anytime in those seven years including at the last trumpet which announces his decent to earth. All will see him. Most will gather at Armageddon to fight him. The believers will join him in his decent.
* Jesus just told his disciples that he would suffer many things, be rejected by his generation, and then leave them (25). They would desire to see him, but he would not be with them for a long time (22). He would, however, eventually return. The whole world will know when he returns. No one will say to another, "Jesus is over there. Come with me and see" (23), for when he comes, he will be like the lightning, which flashes and lights up the sky. When Jesus comes, he will be a brilliant light like he was on the Mount of Transfiguration (24).
Jesus says that when he comes again, the people will be as the people of Noah's time when the flood came (26, Genesis 7:11-12, 23) and Lot's time when Sodom and Gomorrah were destroyed (28, Genesis 19:23-25). They were not ready because they did not believe in God. They did not keep watch because they believed in themselves.
Jesus warns of the trap many fall in. He said, "I tell you, on that night two people will be in one bed; one will be taken and the other left. Two women will be grinding grain together; one will be taken and the other left." (34, 35)
Jesus wants his people to keep watch and be ready. Jesus said, "Therefore keep watch, because you do not know on what day your Lord will come," (Matthew 24:42) and "So you also must be ready, because the Son of Man will come at an hour when you do not expect him". (Matthew 24:44)
Listen to the above comments on Luke 17:26-27.
* "A Soaring Eagle Above A Distant Mountain Range" acrylic painting on canvas from "Painting with Brandon - BB Art".
>What do you think verse 37 means?
* Luke 17:37 "Where, Lord?" they asked. He replied, "Where there is a dead body, there the vultures will gather."
* "Where Lord" -Jesus' examples of Noah and Lot were clear to the disciples. They will be directed to go somewhere to be safe when judgement comes. They wanted to know where they will be taken. Keeping in mind that Jesus is taking the disciples to Jerusalem were he kept telling them that bad things will happen and the disciples did not understand as we do that he would die, arise from the dead, and ascend to heaven, then we can only assume that their mindset was when they arrive in Jerusalem and trouble starts with Rome and Herod, and now Jesus is telling them what to do when judgement comes, they were thinking, "Where does Jesus want us to go?", or "Where will he take us to be safe?"
* "Where there is a dead body, there the vultures will gather." -Jesus gives a proverb as the answer. Some believe Jesus is only saying, "It will be obvious." Others say that Jesus is saying, "It will be where dreadful evils fall." However, Jesus is answering the disciples' question, "Where?" meaning, "Where will we be taken to?" After great battles many birds of prey come and feast on the bodies. Vultures circle in the area till it is safe for them to be on the ground.
* "vultures" -The Greek noun more traditionally applies to "eagles" because the root Greek word means "air". However, both birds fly on the wind (thermo-columns) and Eagles long distance migrate by flying as high as 20,000 feet (6 100 meters). Both animals will eat live animals or dead caucuses on the ground, but only when they feel safe.
* Jesus' answer is more for us, than for those who asked this question.
* Similar, at the last trumpet, the seventh one Jesus will gather his people to him as he descends to the earth. We will stay in the air until he is done vanquishing the earth of those who practice evil like the people of Noah's day and Lot's day. When he is finish his disciples will be descend to be with him.
* Matthew 24:26-29 "So if anyone tells you, 'There he is, out in the desert,' do not go out; or, 'Here he is, in the inner rooms,' do not believe it. For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man. Wherever there is a carcass, there the vultures will gather. Immediately after the distress of those days "'the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken.'"
* Some commentaries refer their readers to Matthew 24:29 for their commentary there. The two are similar in application, but not the same in context. The NIV Study Bible for Matthew 24:28 also agrees that though Jesus said the same in both cases, they have slightly different sense.
>11. What do verses 20-37 teach about the kingdom of God?
* Verses 20-37 is about the coming of the Kingdom of God right up till the end of this age. In general Jesus is saying life will be hard for his disciples in this age. Yet, we are to have hope for there is a good ending for those who follow him. We are to look forward to his coming. We are to be ready.
* Matthew 24:44 "So you also must be ready, because the Son of Man will come at an hour when you do not expect him."
>How should we live in light of this teaching?
* We are to be ready, knowing he is coming. The following chapter is a continuation of the discordance here. In the next chapter Jesus answers this question.
