Luke 17:5–19

Luke 17:5-6 Matthew 17:19-21 Mark 9:28-29 Luke 17:5-6 19. Then the disciples, coming to Jesus apart, said, Why could not we cast it out? 20. And Jesus said to them, On account of your unbelief; for verily I say to you, If you have faith as a grain of mustard-seed, you shall say to this mountain. Remove thou hence, and it shall remove; and nothing shall be impossible to you. 21. But this kind [490] goeth not out but by prayer and fasting. 28. And when he had entered into the house, his disciples asked him apart, Why could not we cast out? 29. And he said to them, This kind [491] cannot go out in any other way than by prayer and fasting. 5. And the apostles said to the Lord, Increase our faith. 6. And the Lord said, If you had faith as a grain of mustard-seed, you might say to this sycamore tree. Be thou rooted up and planted in the sea; and it would obey you. Matthew 17:19. Then the disciples coming. The disciples wonder that the power which they once possessed has been taken from them; but they had lost it by their own fault. Christ therefore attributes this want of ability to their unbelief, and repeats and illustrates more largely the statement which he had previously made, that nothing is impossible to faith It is a hyperbolical mode of expression, no doubt, when he declares that faith removes trees and mountains; but the meaning amounts to this, that God will never forsake us, if we keep the door open for receiving his grace. He does not mean that God will give us every thing that we may mention, or that may strike our minds at random. On the contrary, as nothing is more at variance with faith than the foolish and irregular desires of our flesh, it follows that those in whom faith reigns do not desire every thing without discrimination, but only that which the Lord promises to give. Let us therefore maintain such moderation as to desire nothing beyond what he has promised to us, and to confine our prayers within that rule which he has laid down. But it may be objected, that the disciples did not know whether or not the Lord was pleased to cure the lunatic It is easy to reply, that it was their own fault if they did not know; for Christ is now speaking expressly about special faith, which had its secret instincts, as the circumstances of the case required. And this is the faith of which Paul speaks, (1 Corinthians 12:9.) How then came it that the apostles were deprived of the power of the Spirit, which they had formerly exercised in working miracles, but because they had quenched it by their indolence? But what Christ said about special faith, in reference to this particular event, may be extended to the common faith of the whole Church. 21. This kind goeth not out, [492] By this expression Christ reproved the negligence of certain persons, in order to inform them that it was not an ordinary faith which was required; for otherwise they might have replied that they were not altogether destitute of faith The meaning therefore is, that it is not every kind of faith that will suffice, when we have to enter into a serious conflict with Satan, but that vigorous efforts are indispensably necessary. For the weakness of faith he prescribes prayer as a remedy, to which he adds fasting by way of an auxiliary. "You are effeminate exorcist," said he, "and seem as if you were engaged in a mock-battle got up for amusement; [493] but you have to deal with a powerful adversary, who will not yield till the battle has been fought out. Your faith must therefore be excited by prayer, and as you are slow and languid in prayer, you must resort to fasting as an assistance." [494] Hence it is very evident how absurdly the Papists represent fasting to be the specific method of driving away devils, since our Lord refers to it for no other reason than to stimulate the earnestness of prayer. When he says that this kind of devils cannot be cast out in any other way than by prayer and fasting, he means that, when Satan has taken deep root in any one, and has been confirmed by long possession, or when he rages with unbridled fury, the victory is difficult and painful, and therefore the contest must be maintained with all our might. Footnotes: [490] "Mais ceste sorte [de diables] ne sort point;" -- "but this kind [of devils] goeth not out." [491] "Ceste espece [de diables] ne sort point;" -- "this kind [of devils] goeth not out." [492] "Cest espece [de diablos] ne sort point;" -- "this kind [of devils] goeth not out." [493] "Vous y venez ainsi qu'a un combat de petits enfans, et comme s'il n'estoit question que de s'escarmoucher pour passe-temps." -- "You come to it as if it were to a fight of little children, and as if you had nothing to do but to skirmish for amusement." [494] "Comme une aide pour vous exciter et enflamber;" -- "as an assistance to excite and inflame you."

Lord--(See on Luk 10:1). increase our faith--moved by the difficulty of avoiding and forgiving "offenses." This is the only instance in which a spiritual operation upon their souls was solicited of Christ by the Twelve; but a kindred and higher prayer had been offered before, by one with far fewer opportunities. (See on Mar 9:24.)

Luke 17:7-10 Luke 17:7-10 7. But which of you that hath a servant ploughing or feeding, when he hath returned from the field, will immediately say to him, Come [314] and sit down at table? 8. And doth not rather say to him, Prepare supper for me, and gird thyself, and serve me, till I have eaten and drunk, and, after that, eat and drink thou. [315] 9. Doth he thank that servant, [316] because he did the things which were commanded him? I suppose not. 10. So likewise, when you shall have done those things which were commanded you, do you say, We are unprofitable servants: we have done what we were bound to do. The object of this parable is to show that God claims all that belongs to us as his property, and possesses an entire control over our persons and services; and, therefore, that all the zeal that may be manifested by us in discharging our duty does not lay him under obligation to us by any sort of merit; for, as we are his property, so he on his part can owe us nothing. [317] He adduces the comparison of a servant, who, after having spent the day in severe toil, returns home in the evening, and continues his labors till his master is pleased to relieve him. [318] Christ speaks not of such servants as we have in the present day, who work for hire, but of the slaves that lived in ancient times, whose condition in society was such, that they gained nothing for themselves, but all that belonged to them--their toil, and application, and industry, even to their very blood--was the property of their masters. Christ now shows that a bond of servitude not less rigorous binds and obliges us to serve God; from which he infers, that we have no means of laying Him under obligations to us. It is an argument drawn from the less to the greater; for if a mortal man is permitted to hold such power over another man, as to enjoin upon him uninterrupted services by night and by day, and yet contract no sort of mutual obligation, as if he were that man's debtor, how much more shall God have a right to demand the services of our whole life, to the utmost extent that our ability allows, and yet be in no degree indebted to us? We see then that all are held guilty of wicked arrogance who imagine that they deserve any thing from God, or that he is bound to them in any way. And yet no crime is more generally practiced than this kind of arrogance; for there is no man that would not willingly call God to account, and hence the notion of merits has prevailed in almost every age. But we must attend more closely to the statement made by Christ, that we render nothing to God beyond what he has a right to claim, but are so strongly bound to his service, that we owe him every thing that lies in our power. It consists of two clauses. First, our life, even to the very end of our course, belongs entirely to God; so that, if a person were to spend a part of it in obedience to God, he would have no right to bargain that he should rest for the remainder of the time; as a considerable number of men, after serving as soldiers for ten years, would gladly apply for a discharge. Then follows the second clause, on which we have already touched, that God is not bound to pay us hire for any of our services. Let each of us remember, that he has been created by God for the purpose of laboring, and of being vigorously employed in his work; and that not only for a limited time, but till death itself, and, what is more, that he shall not only live, but die, to God, (Romans 14:8.) 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 [319] , 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. There are two principles, therefore, that must be maintained: first, that God naturally owes us nothing, and that all the services which we render to him are not worth a single straw; secondly, that, according to the engagements of the Law, a reward is attached to works, not on account of their value, but because God is graciously pleased to become our debtor. [320] It would evince intolerable ingratitude, if on such a ground any person should indulge in proud vaunting. The kindness and liberality which God exercises towards us are so far from giving us a right to swell with foolish confidence, that we are only laid under deeper obligations to Him. Whenever we meet with the word reward, or whenever it occurs to our recollection, let us look upon this as the crowning act of the goodness of God to us, that, though we are completely in his debt, he condescends to enter into a bargain with us. So much the more detestable is the invention of the Sophists, who have had the effrontery to forge a kind of merit, which professes to be founded on a just claim. [321] The word merit, taken by itself, was sufficiently profane and inconsistent with the standard of piety; but to intoxicate men with diabolical pride, as if they could merit any thing by a just claim, is far worse. 10. We have done what we were bound to do. That is, "we have brought nothing of our own, but have only done what we were bound by the law to do " Christ speaks here of an entire observance of the law, which is nowhere to be found; for the most perfect of all men is still at a great distance from that righteousness which the law demands. 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. Footnotes: [314] "Avance-toy incontinent;" -- "come forward immediately." [315] "Et apres cela tu mangeras et boiras;" -- "and after that thou shalt eat and drink." [316] "Scait-il gre a ce serviteur-la?" -- "does he feel obliged to that servant?" [317] "Il ne pent pas estre nostre deteur;" -- "he cannot be our debtor." [318] "Iusqu'a ce qu'il se soit acquitte au bon plaisir du maistre; et qu'on luy dise, C'est assez;" -- "till he is discharged at the good pleasure of the master; and till he is told, It is enough." [319] "Selon les conventions contenus en la Loy;" -- "according to the engagements contained in the Law." [320] "Mais en telle sorte que Dieu se rend volontairement deteur, sans qu'il y soit tenu;" -- "but in such a manner that God voluntarily becomes our debtor, though he is under no obligation to do so." [321] "Et d'antant plus est detestable la sophisterie des Theologiens Scho- lastiques, ou Sorbonnistes, lesquels ont ose forger leur merite, qu'ils appellent De condigno;" -- "And so much the more detestable is the sophistry of the Scholastic Theologians, or Sorbonnists, (see [14]p. 142, n. 2, of this volume,) who have dared to forge their merit, which they call De condigno." The reader will find not only the general doctrine of merit, but this particular aspect of it, fully treated by our Author in his Institutes of the Christian Religion, Book III. ch. 15:

say unto him by and by--The "by and by" (or rather "directly") should be joined not to the saying but the going: "Go directly." The connection here is: "But when your faith has been so increased as both to avoid and forgive offenses, and do things impossible to all but faith, be not puffed up as though you had laid the Lord under any obligations to you."

unprofitable--a word which, though usually denoting the opposite of profit, is here used simply in its negative sense. "We have not, as his servants, profited or benefited God at all." (Compare Job 22:2-3; Rom 11:35.)

And the apostles said unto the Lord,.... Either on account of what was now said by Christ concerning offences, and forgiving injuries; being conscious to themselves of their own weakness to withstand temptations; and fearful lest they should be stumbled and offended with what they should meet with; or that they should give offence to others: and being also sensible of what spirits they were of, and of the difficulties of conquering them, and mastering the resentment of their minds, when injured and provoked; and also the necessity of divine assistance, of having fresh supplies of grace, and of having their graces, and particularly faith, strengthened, and drawn into a lively exercise; or on account of their not being able to cast out a devil from one that was possessed, Matthew 17:19 when words, to the same purpose, were spoken by Christ, as in the following verse; on occasion of one or other of these, though more likely the former, the apostles addressed Christ in this manner, increase our faith; both the faith of working miracles, and the grace of believing in him: by which, as they express their sense of the weakness, and imperfection of their faith; and their great desire to have it increased, which might be for their comfort, and his glory; so they acknowledge his divine power, and that he is the author and finisher of faith; and that as the beginning, so the increase of it is from him: wherefore faith is not of a man's self, or the produce of man's freewill and power, but is the gift of God; and even where it is, it is not in man to increase it, or add to it, or to draw it forth into exercise; this also is the operation of God. And if the apostles had need to put up such a petition to Christ, much more reason have other men.

And the Lord said,.... In answer to the disciples. The Syriac version leaves out the word "Lord": and the Persic version, in the room of it reads, "Jesus": if ye had faith as a grain of mustard seed; See Gill on Matthew 17:20. ye might say unto this sycamine tree; which was near at hand; for in Galilee, where Christ now was, such trees grew, especially in lower Galilee: hence those words (u); "from Caphar-Hananiah, and upwards, all the land which does not bear "sycamines", is upper Galilee, and from Caphar-Hananiah, and downwards, all which does bear "sycamines", is lower Galilee.'' This, by Maimonides (w), is said to be a wild fig tree; but the Vulgate Latin, Syriac, Arabic, and Ethiopic versions render it, the "mulberry tree": and that the sycamine and mulberry tree are the same, Beza shows from Dioscorides, Athenaeus, and Galen; though whether it is the same with the sycamore in Luke 19:4 is not certain. The first of these writers makes them to be the same; and the last asserts they are different, and so they should seem by their different names. Be thou plucked up by the root, and be thou planted in the sea, and it should obey you: for such a tree to be plucked up by the root at a word speaking, is very wonderful and miraculous, and beyond the power of nature; and much more for it to remove into the sea, and plant itself there, where trees grow not; and to believe this should be done, and such a word of command obeyed, one should think required very great faith; and yet, if it was but as a grain of mustard seed, which is very small, it might be done. The design is to show, what great things are done by faith, and what an increase of it they should have. (u) Misna Sheviith, c. 9. sect. 2.((w) In Misna Demai, c. 1. sect. 1. & in Bava Bathra, c. 2. sect. 11.

But which of you having a servant ploughing,.... In order to keep the disciples humble in the performance of such miraculous works; and that they might not imagine they could have any thing at the hands of God by merit; and to excite them to go on from one duty to another; and never think they have done, or done enough, or more than what is their duty, Christ delivers the following parable. Which of you having a servant ploughing, or feeding cattle; or "sheep", as the Syriac and Persic versions render it; or a "ploughman", or a "shepherd", as the Ethiopic version; which are both servile works, and done in the field: not that the disciples had any such servants under them, though the words are directed to them, for they had left all, and followed Christ; nor were they brought up to husbandry, but most of them in the fishing trade; Christ only puts this for instance, and supposes such a case: will say unto him by and by; or straightway, immediately, directly, when he is come from the field; and has done ploughing, and feeding his cattle, sheep, or cows, or whatever they are; as soon as ever he comes home; or "first", as the Persic version; the first thing he shall say to him, upon his return from thence, go; to the other side of the room, and to the table there ready spread, and furnished; or "go up", as the Arabic and Ethiopic versions render it; go up to the upper room where they used to dine or sup; see Luke 22:12 or "come in", as the Persic version renders it; and which some learned men observe, is the sense of the Greek word here used; come into the house, and sit down to meat? or fall, and lie down on the couch, as was the custom in those countries at eating.

And will not rather say to him,.... Or, "will he not say to him?" it is very likely, it is more agreeable to the language of a master, and the condition of a servant, that he should say to him, make ready wherewith I may sup: by dressing the food, spreading the table, and putting the food on it; for it was the business of servants to prepare, as at the passover; see Gill on Matthew 26:17 so at ordinary suppers: and gird thyself and serve me; by giving him drink, or whatsoever he called for: and as they used to wear long garments in those countries, servants girded them up about their loins, that they might be fit for service, expedite in it, and perform it more readily, and with greater ease and dispatch: till I have eaten and drunken; finished his meal: and afterward thou shalt eat and drink: the, Persic and Ethiopic versions read in the imperative, "then eat thou and drink". If he was an Hebrew servant, he ate and drank the same as his master did: for so one of the Jewish canons runs (x); "every Hebrew servant, or handmaid, their master is obliged to make them equal to himself "in food and in drink", in clothing, and in dwelling, as it is said, Deuteronomy 15:16 "because he is well with thee": wherefore, thou shalt not eat fine bread, and he eat coarse bread, nor drink old wine and he drink new wine, &c.'' And even a Canaanitish servant was to be provided with proper food and drink: they say indeed (y), "it is lawful to cause a Canaanitish servant to serve with rigour: but though the law is such, the property of mercy, and the ways of wisdom are, that a man should be merciful, and not make his yoke heavy on his servant, nor oppress him; but cause him to "eat and drink" of all sorts of food and drink; and the former wise men used to give their servants of all sorts of food that they themselves ate of;'' which was using them as they did their Hebrew servants: yea, it is added; "and they gave their beasts, and their servants, food, before they ate their own meal;'' but this was not commonly done: it does not appear to have been the practice in Christ's time; nor was it necessary. (x) Maimon. Hilch. Abadim, c. 1. sect. 9. Vid. T. Bab. Kiddushin, fol. 22. 1.((y) Maimon. ib. c. 9. sect. 8.

Doth he thank that servant,.... As if he had done him a favour, and what he was not obliged to; because he did the things that were commanded him? for, as a servant, he ought to do them, and in so doing does but his duty: he may indeed be commended for it, but not thanked: I trow not; or "I think not"; it do not seem so to me, as if he would, or, as though it was proper and necessary he should. The Ethiopic version leaves out this last clause.

So likewise ye,.... This is the accommodation and application of the parable to the disciples of Christ, who whether ministers or private believers, are as servants, and should be as laborious as the ploughman, and the shepherd; and as their condition is, so their conduct should be like theirs: the employment of the ministers of the word lies in reading, prayer, meditation, and study; in preaching the word, and administering the ordinances; and in performing other duties of their office: and every private believer has business to do, which lies in the exercise of grace, as the work of faith, the labour of love and patience, of hope: and in the discharge of duty with regard to themselves, in their families, the church, and the world; and these servants should be continually employed; and when one work is done, another is to be taken in hand: saints should be always believing, hoping, waiting, loving, and doing one good work or another; as preaching or praying, reading, hearing, and doing acts of benevolence and charity; and God and Christ are to be served by them in the first place, and then themselves: but some that would be called the servants of Christ, mind their own bellies, and not the service of Christ at all; others in the service of Christ, seek nothing but themselves; others are for the serving themselves first, and then Christ; but the true servants of Christ, serve him in the first place, and seek first his righteousness, and his kingdom, and the honour of it, believing that all other things shall be added to them: and when these have done all that are commanded them, they are not to think their service thank worthy: as for instance, if the service be preaching the word, a man so employed ought to be thankful to God, that has bestowed ministerial gifts upon him, and makes his labours useful, and uses him as an instrument, to do much good to the souls of men, and for his glory, and has put such an honour upon him; but he is not to expect thanks from God, for his most diligent and faithful performance of his work, or imagine that he merits any thing at his hand thereby: or if the business be hearing the word, a man should be thankful to God, for the word, ordinances, and ministers, for liberty of waiting upon God in such a way; for health of body, and inclination of mind, for such service; and for all the good, profit, and advantage, he gains hereby; but he is not to think that he lays God under any obligation to him by so doing, or deserves thanks, or a favour from him on account of it: or if the employment be prayer, a man should be greatly thankful to the God of all grace, that there is a throne of grace for him to come to; and for a mediator, who is the way of access to God; and for the assistance of the Spirit in prayer; and for all the blessings which are given, as an answer of prayer; but he is never to entertain such a thought, that God is obliged to him for his prayers, or should thank him for them: or if the work be doing of good with worldly substance, such should be thankful to God for their substance he has given them, and for hearts to make use of it; but ought not to conclude, that they hereby merit his favour, or that this is any gain to him: but on the other hand, Christ directs his disciples, saying, when ye shall have done all those things which are commanded you; as preaching, or hearing, or reading, or praying, and every other act of divine and religious worship; or all acts of justice and benevolence among men; every duty both for matter and manner, as it should be, according to the will of God, from right principles, and to right ends, and by the assistance of the Spirit and grace of God: say we are unprofitable servants; not in such sense as unregenerate men are, who are disobedient, and to every good work reprobate and unfit, Romans 3:12 or as the slothful servant, who did not what his Lord commanded, Matthew 25:30. Nor is this the sense, that they are unprofitable to men; for they may be, and are very useful and serviceable to men, and to the saints; but that they are so to God, by whose grace and strength they are what they are, and do what they do; and can give nothing to him but what is his own, and his due; and so can lay him under no obligation to them, nor merit any thing from him; no, not even thanks, and much less heaven and eternal life. The Persic version, quite contrary to the sense of the words reads, "we are pure or clean servants, for we have done", &c. and the Ethiopic version leaves out the word "unprofitable", and reads "we are servants"; we acknowledge ourselves to be servants: we have done that which is our duty to do; wherefore, as diligence is highly proper, and reasonable in doing the work of the Lord, humility is necessary, that a man may not arrogate that to himself, which do not belong to him; or boast of his performances; or place any dependence on them: or have his expectations raised on account of them; since when he has done the most and best, he has done but what he should, and what he was obliged to, and in that is greatly deficient: a saying somewhat like this, is used by R. Jochanan ben Zaccai (z); "if thou hast learned the law much, do not ascribe the good to thyself; for, for this wast thou created.'' (z) Pirke Abot. c. 2. sect. 8.

We are here taught, I. That the giving of offences is a great sin, and that which we should every one of us avoid and carefully watch against, Luk 17:1, Luk 17:2. We can expect no other than that offences will come, considering the perverseness and frowardness that are in the nature of man, and the wise purpose and counsel of God, who will carry on his work even by those offences, and bring good out of evil. It is almost impossible but that offences will come, and therefore we are concerned to provide accordingly; but woe to him through whom they come, his doom will be heavy (Luk 17:2), more terrible than that of the worst of the malefactors who are condemned to be thrown into the sea, for they perish under a load of guilt more ponderous than that of millstones. This includes a woe, 1. To persecutors, who offer any injury to the least of Christ's little ones, in word or deed, by which they are discouraged in serving Christ, and doing their duty, or in danger of being driven off from it. 2. To seducers, who corrupt the truths of Christ and his ordinances, and so trouble the minds of the disciples; for they are those by whom offences come. 3. To those who, under the profession of the Christian name, live scandalously, and thereby weaken the bands and sadden the hearts of God's people; for by them the offence comes, and it is no abatement of their guilt, nor will be any of their punishment, that it is impossible but offences will come. II. That the forgiving of offences is a great duty, and that which we should every one of us make conscience of (Luk 17:3): Take heed to yourselves. This may refer either to what goes before, or to what follows: Take heed that you offend not one of these little ones. Ministers must be very careful not to say or do any thing that may be a discouragement to weak Christians; there is need of great caution, and they ought to speak and act very considerately, for fear of this: or, "When your brother trespasses against you, does you any injury, puts any slight or affront upon you, if he be accessary to any damage done you in your property or reputation, take heed to yourselves at such a time, lest you be put into a passion; lest, when your spirits are provoked, you speak unadvisedly, and rashly vow to revenge (Pro 24:29): I will do so to him as he hath done to me. Take heed what you say at such a time, lest you say amiss." 1. If you are permitted to rebuke him, you are advised to do so. Smother not the resentment, but give it vent. Tell him his faults; show him wherein he has not done well nor fairly by you, and, it may be, you will perceive (and you must be very willing to perceive it) that you mistook him, that it was not a trespass against you, or not designed, but an oversight, and then you will beg his pardon for misunderstanding him; as Jos 22:30, Jos 22:31. 2. You are commanded, upon his repentance, to forgive him, and to be perfectly reconciled to him: If he repent, forgive him; forget the injury, never think of it again, much less upbraid him with it. Though he do not repent, you must not therefore bear malice to him, nor meditate revenge; but, it he do not at least say that he repents, you are not bound to be so free and familiar with him as you have been. If he be guilty of gross sin, to the offence of the Christian community he is a member of, let him be gravely and mildly reproved for his sin, and, upon his repentance, received into friendship and communion again. This the apostle calls forgiveness, Co2 2:7. 3. You are to repeat this every time he repeats his trespass, Luk 17:4. "If he could be supposed to be either so negligent, or so impudent, as to trespass against thee seven times in a day, and as often profess himself sorry for his fault, and promise not again to offend in like manner, continue to forgive him." Humanum est errare - To ere is human. Note, Christians should be of a forgiving spirit, willing to make the best of every body, and to make all about them easy; forward to extenuate faults, and not to aggravate them; and they should contrive as much to show that they have forgiven an injury as others to show that they resent it. III. That we have all need to get our faith strengthened, because, as that grace grows, all other graces grow. The more firmly we believe the doctrine of Christ, and the more confidently we rely upon the grace of Christ, the better it will be with us every way. Now observe here, 1. The address which the disciples made to Christ, for the strengthening of their faith, Luk 17:5. The apostles themselves, so they are here called, though they were prime ministers of state in Christ's kingdom, yet acknowledged the weakness and deficiency of their faith, and saw their need of Christ's grace for the improvement of it; they said unto the Lord, "Increase our faith, and perfect what is lacking in it." Let the discoveries of faith be more clear, the desires of faith more strong, the dependences of faith more firm and fixed, the dedications of faith more entire and resolute, and the delights of faith more pleasing. Note, the increase of our faith is what we should earnestly desire, and we should offer up that desire to God in prayer. Some think that they put up this prayer to Christ upon occasion of his pressing upon them the duty of forgiving injuries: "Lord, increase our faith, or we shall never be able to practise such a difficult duty as this." Faith in God's pardoning mercy will enable us to get over the greatest difficulties that lie in the way of our forgiving our brother. Others think that it was upon some other occasion, when the apostles were run aground in working some miracle, and were reproved by Christ for the weakness of their faith, as Mat 17:16, etc. To him that blamed them they must apply themselves for grace to mend them; to him they cry, Lord, increase our faith. 2. The assurance Christ gave them of the wonderful efficacy of true faith (Luk 17:6): "If ye had faith as a grain of mustard-seed, so small as mustard-seed, but yours is yet less than the least; or so sharp as mustard-seed, so pungent, so exciting to all other graces, as mustard to the animal spirits," and therefore used in palsies, "you might do wonders much beyond what you now do; nothing would be too hard for you, that was fit to be done for the glory of God, and the confirmation of the doctrine you preach, yea, though it were the transplanting of a tree from the earth to the sea." See Mat 17:20. As with God nothing is impossible, so are all things possible to him that can believe. IV. That, whatever we do in the service of Christ, we must be very humble, and not imagine that we can merit any favour at his hand, or claim it as a debt; even the apostles themselves, who did so much more for Christ than others, must not think that they had thereby made him their debtor. 1. We are all God's servants (his apostles and ministers are in a special manner so), and, as servants, are bound to do all we can for his honour. Our whole strength and our whole time are to be employed for him; for we are not our own, nor at our own disposal, but at our Master's. 2. As God's servants, it becomes us to fill up our time with duty, and we have a variety of work appointed us to do; we ought to make the end of one service the beginning of another. The servant that has been ploughing, or feeding cattle, in the field, when he comes home at night has work to do still; he must wait at table, Luk 17:7, Luk 17:8. When we have been employed in the duties of a religious conversation, that will not excuse us from the exercises of devotion; when we have been working for God, still we must be waiting on God, waiting on him continually. 3. Our principal care here must be to do the duty of our relation, and leave it to our Master to give us the comfort of it, when and how he thinks fit. No servant expects that his master should say to him, Go and sit down to meat; it is time enough to do that when we have done our day's work. Let us be in care to finish our work, and to do that well, and then the reward will come in due time. 4. It is fit that Christ should be served before us: Make ready wherewith I may sup, and afterwards thou shalt eat and drink. Doubting Christians say that they cannot give to Christ the glory of his love as they should, because they have not yet obtained the comfort of it; but this is wrong. First let Christ have the glory of it, let us attend him with our praises, and then we shall eat and drink in the comfort of that love, and in this there is a feast. 5. Christ's servants, when they are to wait upon him, must gird themselves, must free themselves from every thing that is entangling and encumbering, and fit themselves with a close application of mind to go on, and go through, with their work; they must gird up the loins of their mind. When we have prepared for Christ's entertainment, have made ready wherewith he may sup, we must then gird ourselves, to attend him. This is expected from servants, and Christ might require it from us, but he does not insist upon it. He was among his disciples as one that served, and came not, as other masters, to take state, and to be ministered unto, but to minister; witness his washing his disciples' feet. 6. Christ's servants do not so much as merit his thanks for any service they do him: "Does he thank that servant? Does he reckon himself indebted to him for it? No, by no means." No good works of ours can merit any thing at the hand of God. We expect God's favour, not because we have by our services made him a debtor to us, but because he has by his promises made himself a debtor to his own honour, and this we may plead with him, but cannot sue for a quantum meruit - according to merit. 7. Whatever we do for Christ, though it should be more perhaps than some others do, yet it is no more than is our duty to do. Though we should do all things that are commanded us, and alas! in many things we come short of this, yet there is no work of supererogation; it is but what we are bound to by that first and great commandment of loving God with all our heart and soul, which includes the utmost. 8. The best servants of Christ, even when they do the best services, must humbly acknowledge that they are unprofitable servants; though they are not those unprofitable servants that bury their talents, and shall be cast into utter darkness, yet as to Christ, and any advantage that can accrue to him by their services, they are unprofitable; our goodness extendeth not unto God, nor if we are righteous is he the better, Psa 16:2; Job 22:2; Job 35:7. God cannot be a gainer by our services, and therefore cannot be made a debtor by them. He has no need of us, nor can our services make any addition to his perfections. It becomes us therefore to call ourselves unprofitable servants, but to call his service a profitable service, for God is happy without us, but we are undone without him.

sycamine--mulberry. (See on Mar 11:22-24.)

I trow not--or, as we say, when much more is meant, "I should think not."

We have here an account of the cure of ten lepers, which we had not in any other of the evangelists. The leprosy was a disease which the Jews supposed to be inflicted for the punishment of some particular sin, and to be, more than other diseases, a mark of God's displeasure; and therefore Christ, who came to take away sin, and turn away wrath, took particular care to cleanse the lepers that fell in his way. Christ was now in his way to Jerusalem, about the mid-way, where he had little acquaintance in comparison with what he had either at Jerusalem or in Galilee. He was now in the frontier-country, the marches that lay between Samaria and Galilee. He went that road to find out these lepers, and to cure them; for he is found of them that sought him not. Observe, I. The address of these lepers to Christ. They were ten in a company; for, though they were shut out from society with others, yet those that were infected were at liberty to converse with one another, which would be some comfort to them, as giving them an opportunity to compare notes, and to condole with one another. Now observe, 1. They met Christ as he entered into a certain village. They did not stay till he had refreshed himself for some time after the fatigue of his journey, but met him as he entered the town, weary as he was; and yet he did not put them off, nor adjourn their cause. 2. They stood afar off, knowing that by the law their disease obliged them to keep their distance. A sense of our spiritual leprosy should make us very humble in all our approaches to Christ. Who are we, that we should draw near to him that is infinitely pure? We are impure. 3. Their request was unanimous, and very importunate (Luk 17:13): They lifted up their voices, being at a distance, and cried, Jesus, Master, have mercy on us. those that expect help from Christ must take him for their Master, and be at his command. If he be Master, he will be Jesus, a Saviour, and not otherwise. They ask not in particular to be cured of their leprosy, but, Have mercy on us; and it is enough to refer ourselves to the compassions of Christ, for they fail not. They heard the fame of this Jesus (though he had not been much conversant in that country), and that was such as encouraged them to make application to him; and, if but one of them began in so cheap and easy an address, they would all join. II. Christ sent them to the priest, to be inspected by him, who was the judge of the leprosy. He did not tell them positively that they should be cured, but bade them go show themselves to the priests, Luk 17:14. This was a trial of their obedience, and it was fit that it should be so tried, as Naaman's in a like case: Go wash in Jordan. Note, Those that expect Christ's favours must take them in his way and method. Some of these lepers perhaps would be ready to quarrel with the prescription: "Let him either cure or say that he will not, and not send us to the priests on a fool's errand;" but, over-ruled by the rest, they all went to the priest. As the ceremonial law was yet in force, Christ took care that it should be observed, and the reputation of it kept up, and due honour paid to the priests in things pertaining to their function; but, probably, he had here a further design, which was to have the priest's judgment of, and testimony to, the perfectness of the cure; and that the priest might be awakened, and others by him, to enquire after one that had such a commanding power over bodily diseases. III. As they went, they were cleansed, and so became fit to be looked upon by the priest, and to have a certificate from him that they were clean. Observe, Then we may expect God to meet us with mercy when we are found in the way of duty. If we do what we can, God will not be wanting to do that for us which we cannot. Go, attend upon instituted ordinances; go and pray, and read the scriptures: Go show thyself to the priests; go and open thy case to a faithful minister, and, though the means will not heal thee of themselves, God will heal thee in the diligent use of those means. IV. One of them, and but one, returned, to give thanks, Luk 17:15. When he saw that he was healed, instead of going forward to the priest, to be by him declared clean, and so discharged from his confinement, which was all that the rest aimed at, he turned back towards him who was the Author of his cure, whom he wished to have the glory of it, before he received the benefit of it. He appears to have been very hearty and affectionate in his thanksgivings: With a loud voice he glorified God, acknowledging it to come originally from him; and he lifted up his voice in his praises, as he had done in his prayers, Luk 17:13. Those that have received mercy from God should publish it to others, that they may praise God too, and may be encouraged by their experiences to trust in him. But he also made a particular address of thanks to Christ (Luk 17:16): He fell down at his feet, put himself into the most humble reverent posture he could, and gave him thanks. Note, We ought to give thanks for the favours Christ bestows upon us, and particularly for recoveries from sickness; and we ought to be speedy in our returns of praise, and not defer them, lest time wear out the sense of the mercy. It becomes us also to be very humble in our thanksgivings, as well as in our prayers. It becomes the seed of Jacob, like him, to own themselves less than the least of God's mercies, when they have received them, as well as when they are in pursuit of them. V. Christ took notice of this one that had thus distinguished himself; for, it seems, he was a Samaritan, whereas the rest were Jews, Luk 17:16. The Samaritans were separatists from the Jewish church, and had not the pure knowledge and worship of God among them that the Jews had, and yet it was one of them that glorified God, when the Jews forgot, or, when it was moved to them, refused, to do it. Now observe here, 1. The particular notice Christ took of him, of the grateful return he made, and the ingratitude of those that were sharers with him in the mercy - that he who was a stranger to the commonwealth of Israel was the only one that returned to give glory to God, Luk 17:17, Luk 17:18. See here, (1.) How rich Christ is in doing good: Were there not ten cleansed? Here was a cure by wholesale, a whole hospital healed with one word's speaking. Note, There is an abundance of healing cleansing virtue in the blood of Christ, sufficient for all his patients, though ever so many. Here are ten at a time cleansed; we shall have never the less grace for others sharing it. (2.) How poor we are in our returns: "Where are the nine? Why did not they return to give thanks?" This intimates that ingratitude is a very common sin. Of the many that receive mercy from God, there are but few, very few, that return to give thanks in a right manner (scarcely one in ten), that render according to the benefit done to them. (3.) How those often prove most grateful from whom it was least expected. A Samaritan gives thanks, and a Jew does not. Thus many who profess revealed religion are out-done, and quite shamed, by some that are governed only by natural religion, not only in moral value, but in piety and devotion. This serves here to aggravate the ingratitude of those Jews of whom Christ speaks, as taking it very ill that his kindness was so slighted. And it intimates how justly he resents the ingratitude of the world of mankind, for whom he had done so much, and from whom he has received so little. 2. The great encouragement Christ gave him, Luk 17:19. The rest had their cure, and had it not revoked, as justly it might have been, for their ingratitude, though they had such a good example of gratitude set before them; but he had his cure confirmed particularly with an encomium: Thy faith hath made thee whole. The rest were made whole by the power of Christ, in compassion to their distress, and in answer to their prayer; but he was made whole by his faith, by which Christ saw him distinguished from the rest. Note, Temporal mercies are then doubled and sweetened to us when they are fetched in by the prayers of faith, and returned by the praises of faith.

Luke 17:11-21 Luke 17:11-21 11. And it happened, while he was going to Jerusalem, that he passed through the midst of Samaria and of Galilee. 12. And as he was entering into a certain village, there met him ten men, lepers, who stood at a distance; 13. And, lifting up their voice, said, Jesus, Master, take pity on us. 14. When he saw them, he said, Go, show yourselves to the priests. And it happened that, while they were going, they were cleansed. 15. And one of them, when he saw that he was cleansed, turned back, glorifying God with a loud voice, 16. And fell on his face [335] at his feet, thanking him: and he was a Samaritan. 17. And Jesus answering said, Were not ten cleansed? But where are the nine? 18. None are found that have returned to give glory to God except this stranger. 19. And he saith to him, Arise, go, thy faith hath saved thee. [336] 20. And being interrogated by the Pharisees, when the kingdom of God would come, he replied to them and said, The kingdom of God will not come with observation; [337] 21. For they shall not say, Lo, he is here! or, Lo, he is there! for, lo, the kingdom of God is within you. As, on a former occasion, Matthew and the other two Evangelists (Matthew 8:1; Mark 1:40; Luke 5:12) related that a leper had been cleansed by Christ, so Luke mentions that the same miracle of healing was performed on ten lepers The object of this narrative, however, is different; for it describes the base and incredible ingratitude of the Jewish nation, to prevent us from wondering that so many of Christ's favors had been suppressed, and so many of his wonderful works buried, among them. One circumstance, too, is added, which greatly heightens the infamy of their crime. Our Lord had cured nine Jews: yet not one of them returned thanks, but, with the view of obliterating the remembrance of their disease, they privately stole away. One man only--a Samaritan--acknowledged his obligation to Christ. There is, therefore, on the one hand, a display of Christ's divine power; and, on the other hand, a reproof of the impiety of the Jews, in consequence of which so remarkable a miracle as this received scarcely any attention. 13. Jesus, Master [338] It is evident that all of them possessed some measure of faith, not only because they implore Christ's assistance, but because they honor him with the title of Master That they made use of that expression sincerely, and not in hypocrisy, may be inferred from their ready obedience; for, although they perceive that the filthy scab still remains in their flesh, yet as soon as they are commanded to show themselves to the priests, they do not refuse to obey. Add to this that, but for the influence of faith, they would never have set out to show themselves to the priests; for it would have been absurd to present themselves to the judges of leprosy, for the purpose of attesting that they had been cleansed, if the promise of Christ had been regarded by them as of no more value than a mere inspection of the disease. They bear a visible leprosy in their flesh; and yet, trusting to Christ's word alone, they have no scruple about declaring that they are clean. It cannot therefore be denied, that some seed of faith had been implanted in their hearts. Now though it is certain that they were not regenerated by the Spirit of adoption, yet there is no absurdity in supposing that they had some beginnings of piety. There is the greater reason to fear that sparks of faith, which make their appearance in us, may be extinguished; for, although lively faith, which has its roots deeply fixed by the Spirit of regeneration, never dies, yet we have seen formerly that many conceive a temporary faith, which immediately disappears. Above all, it is too common a disease that, when we are urged by strong necessity, and when the Lord himself prompts us by a secret movement of the Spirit, we seek God, but, when we have obtained our wishes, ungrateful forgetfulness swallows up that feeling of piety. Thus poverty and hunger beget faith, but abundance kills it. 14. Show yourselves to the priests This reply was equivalent to saying, "You are clean;" for we know that the discernment of leprosy belonged to the priests, who were enjoined in the law to distinguish between the clean and the unclean, (Leviticus 14:2.) Thus Christ preserves their right entire, and appeals to them as witnesses for approving of the miracle which he had wrought; and we have accordingly said, that pious and devout sentiments concerning Christ must have been entertained by those men who were instantly led, by his bare word, to entertain the hope of a cure. On this passage the Papists absurdly build their auricular confession. The lepers, I admit, were sent by Christ to the priests; but it was not for the purpose of vomiting out their sins into their ears. On the contrary, they were sent to offer a sacrifice, as the Law had enjoined. They were not sent to cleanse themselves, as the Papists imagine that cleanness is produced by confession, but to show to the priests that they were already clean. It is an additional proof of the folly of the Papists, that they do not consider what a foul stain of infamy they throw on their confession; for, according to their reasoning, it will be quite enough if, out of the whole troop of those who have gone to the priests, a tenth part only shall return to Christ, and all the rest shall wickedly revolt. They cannot plead this passage in behalf of their confession, without giving us liberty to throw back upon them this advantage which it yields, that none return from the priests to give glory to God. But, not to dwell on these fooleries, we have ascertained the reason why the priests were mentioned. It happened that, while they were going, they were cleansed. Here was displayed the divine power of Christ and of his words, and there was also a proof of the high estimation in which God holds the obedience of faith; for the great suddenness of the cure arose from the confident hope which induced them to undertake the journey, without hesitation, at the command of Christ. But if that transitory faith--which wanted a living root, and produced nothing more than the blade--was honored by God with a remarkable effect, how much more valuable is the reward that awaits our faith, if it is sincerely and permanently fixed on God? Though the nine lepers derived no advantage to salvation from the cure of the flesh, but only obtained a temporary gift by means of a fleeting and transitory faith, yet this figure points out to us the great efficacy which will attend true faith. 15. And one of them, etc. It is uncertain if he returned when they were halfway, and Luke's words appear to imply this; but I think it more probable, that it was not till he had heard the decision of the priests that he returned to give thanks. He must have obtained permission from the priests to return to the ordinary intercourse of life; and he had no right to neglect the command of Christ, and to defraud the temple of God of a sacrifice. Some will perhaps be better pleased with a different conjecture, that as soon as he saw that he was cleansed, and before he applied to the priests for a testimony, he was seized with a devout and holy zeal, and returned to the Author of the cure, so as to commence his sacrifice with thanksgiving. The words of Christ contain an expostulation with the whole nation; for it is by way of reproach that he draws a comparison between one stranger and many Jews, because it was customary with them to swallow up God's favors without any feeling of piety. And this was the reason why Christ gained hardly any reputation among them by miracles so numerous and so splendid. Let us learn that this complaint is brought generally against all of us, if we do not at least repay the divine favors by the duty of gratitude. 19. Thy faith hath saved thee. The word save is restricted by some commentators to the cleanness of the flesh. [339] But if this be the case, since Christ commends the lively faith of this Samaritan, it may be asked, how were the other nine saved? for all of them without exception obtained the same cure. [340] We must therefore arrive at the conclusion, that Christ has here pronounced a different estimate of the gift of God from that which is usually pronounced by ungodly men; namely, that it was a token or pledge of God's fatherly love. The nine lepers were cured; but as they wickedly efface the remembrance of the grace of God, the cure itself is debased and contaminated by their ingratitude, so that they do not derive from it the advantage which they ought. It is faith alone that sanctifies the gifts of God to us, so that they become pure, and, united to the lawful use of them, contribute to our salvation. Lastly, by this word Christ has informed us in what manner we lawfully enjoy divine favors. Hence we infer, that he included the eternal salvation of the soul along with the temporal gift. The Samaritan was saved by his faith How? Certainly not because he was cured of leprosy, (for this was likewise obtained by the rest,) but because he was admitted into the number of the children of God, and received from His hand a pledge of fatherly kindness. 20. And being interrogated by the Pharisees This question was undoubtedly put in mockery; for, since Christ was continually speaking of the kingdom of God as at hand, while no change was taking place in the outward condition of the Jews, wicked and malicious persons looked upon this as a plausible excuse for harassing him. As if all that Christ said about the kingdom of God were idle talk and mere trifling, they put a sarcastic question to him, "When shall that kingdom come?" If any one shall consider this question to have been put on account of the grossness of their own views, rather than for the sake of jeering, I have no objection. The kingdom of God will not come with observation. My 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; [341] 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. Footnotes: [335] "Et se ietta en terre sur sa face;" -- "and threw himself on the ground on his face." [336] "Ta foy t'a guairi, ou, sauve;" -- "thy faith hath healed, or, saved thee." [337] "Le regne de Dieu ne viendra point a veue d'oeil, ou, avec apparence;" -- "the kingdom of God will not come visibly, or, maniifestly." [338] "Iesus, nostre Maistre;" -- "Jesus,our Master." [339] "Le mot dont a ici use l'Evangeliste est celuy mesme que quasi par tout on tourne, Sauver." -- "The word which the Evangelist has here employed (sesoke) is the …

they lifted up--their common misery drawing these poor outcasts together (Kg2 7:3), nay, making them forget the fierce national antipathy of Jew and Samaritan [TRENCH]. Jesus, &c.--(Compare Mat 20:30-33). How quick a teacher is felt misery, even though as here the teaching may be soon forgotten!

show yourselves--as cleansed persons. (See on Mat 8:4.) Thus too would the Samaritan be taught that "salvation is of the Jews" (Joh 4:22). as they went, were cleansed--In how many different ways were our Lord's cures wrought, and this different from all the rest.

Were there not ten cleansed--rather, were not the ten cleansed? that is, the whole of them--an example (by the way) of Christ's omniscience [BENGEL].

this stranger--"this alien" (literally, "of another race"). The language is that of wonder and admiration, as is expressly said of another exhibition of Gentile faith (Mat 8:10).

Arise--for he had "fallen down on his face at His feet" (Luk 17:16) and there lain prostrate. faith made thee whole--not as the others, merely in body, but in that higher spiritual sense with which His constant language has so familiarized us.

And it came to pass as he went to Jerusalem,.... That is, Jesus, as the Persic version expresses it; though the Ethiopic version reads in the plural, "they going to Jerusalem passed", &c. that is, the disciples, or Christ with his disciples; who was now going thither to eat his last passover, and suffer and die for his people: that he passed through the midst of Samaria and Galilee; or "between Samaria and Galilee"; as the Syriac and Arabic versions render it; he steered his course through the borders of both these countries; and as he passed, Samaria was on his right hand, and Galilee on the left.

And as he entered into a certain village,.... Whether in Samaria or Galilee, is not certain; perhaps it bordered on both, since there were both Jews and Samaritans in it, as appears by what follows; and since Christ was passing between both places: there met ten men that were lepers; who either were confined to this place, this village, for they might not be in the larger cities, and walled towns; See Gill on Matthew 8:2 or else having heard that Jesus of Nazareth was going to such a place, got together, and met him as he entered in it, in hope of being cured by him: which stood afar off; from Christ, by reason of their uncleanness, as they were obliged to by the law, in Leviticus 13:46.

And they lifted up their voices,.... Together, and cried aloud, being at a distance, that they might be heard; as well as to express their vehement desire, and great importunity to be cleansed; see Judges 9:7. And said, Jesus, Master; or "Rabbi, Jesus", thou great Master in Israel; who art a teacher come from God, and who dost surprising miracles, and art able to cure us: have mercy on us; and cleanse us from our leprosy; we believe thou art able, if thou wilt; show compassion to us, miserable objects, as they were; their faith was the same with that of the other leper, in Matthew 8:2.

And when he saw them, he said unto them,.... When upon their loud cry he looked up, and towards them, and saw what a condition they were in, his compassion moved towards them, and he ordered them to do as follows; go show yourselves unto the priests. The Ethiopic version reads in the singular number, "to the priest", as in Matthew 8:4 whose business it was to inspect into this matter, to see whether a person was healed, or not; and if he was to, pronounce him clean, when a gift was offered according to the law, in Leviticus 14:2. So careful was Christ that the ceremonial law, which was as yet in force, might be strictly observed: though these ten lepers could not be viewed and examined by the priest together, but one after another; for so is the tradition of the Jews (a), "two leprosies are not looked upon together, whether they be in one man, or in two men; but he views one, and either shuts him up, or declares or dismisses him, and then goes to a second:'' And it came to pass that as they went, they were cleansed; before they came to the priests, whilst they were in the way, they at once found themselves entirely healed of their disease; as Christ very likely gave them reason to believe they should; whereby his power was seen in it; and it was a clear case, that it was owing to him, and not the priests, that they had their cleansing. On the nature of the disease of leprosy, and of the likeness there is between that and sin, and of the agreement between the cleansing of a leper, and the cleansing of a sinner by the blood of Christ; see Gill on Luke 5:12. Here it may be observed, that as these lepers had a cure while they were in the way of their duty, going, as Christ ordered them; so generally speaking, it is in the way of means, in an attendance on ordinances, that souls receive a spiritual cure from Christ: the man at Bethesda's pool waited long, and had healing at last; it is good to watch at Wisdom's gates, and wait at the posts of her door; faith in Christ, whereby the heart is purified, comes by hearing the word of God. (a) Misn. Negaim, c. 3. sect. 1.

And one of them, when he saw that he was healed.... When he felt perfect soundness in his body, and perceived that he was restored to his health, and saw with his eyes that the leprosy was gone from him, which must be visible enough: turned back; either immediately, before he went to the priests; or afterwards, came back to Jesus, when he bad been with them: and with a loud voice glorified God; Jesus Christ, who is truly God, and whose proper divinity might be seen in this miracle; see 2 Kings 5:7 or God the Father, through Christ, and for his sake, by ascribing his cure to his power, and by returning thanks for it, and acknowledging with gratitude, Christ to be the author of it; which he did, with as loud a voice, as he cried to him for mercy; that all might know the miracle that was wrought, and join in giving glory to Christ: and it was but one of them that did so; gratitude is a rare thing, it is found but in few; unthankfulness cleaves to most persons; it is the general character of men to be unthankful and unholy; multitudes, even all men, share in the providential goodness of God, yet few take notice of, and are thankful for it; God is therefore said to be good, to the unthankful and to the evil, Luke 6:35. Few there are who are of Jacob's spirit, that judge themselves unworthy of the least of mercies, and are heartily thankful for every favour: and this the leper did, when he was sensible that he was healed; no man will seek after a cure, till he sees, or is sensible of his sickness and his wound; and when he does, he will inquire after, and make use of the proper means of healing; and when he has got a cure, he is, or at least ought to be, thankful for it: and so it is in spiritual things, the whole need not a physician, or see no need of the physician, Christ; but those who are sick, and sensible of the sickness of sin, do; and when they perceive that their diseases are healed, and their sins forgiven, then they call upon their souls, and all within them, to bless the Lord, who has done this for them: and it becomes such who are cured of the leprosy of sin, to glorify God; not only with their mouths, by bringing their offering and sacrifice of praise to him, as the leper by the law was obliged to bring his offering, at the time of his cleansing; but by deeds also, with their bodies, and with their spirits; by a holy, humble, and spiritual conversation before men, signified by the leper's washing himself, and clothes, and shaving off all his hair; and by attending on the word and ordinances, by a professed subjection to the Gospel of Christ, signified by the blood being put upon the tip of the right ear of the leper, and on the thumb of his right hand, and on the great toe of his right foot, Leviticus 14:14.

And he fell down on his face at his feet,.... For being cleansed, he might draw nigh unto Jesus; and which he did, with the most profound respect unto him, and reverence of him; and having a deep sense of the favour he had received from him, prostrated himself in this manner before him: giving him thanks; who had shown compassion to him, had exerted his power on him, and had favoured him with such a singular mercy, as restoring him to health: and he was a Samaritan; this is particularly remarked by the evangelist, because the Samaritans were reckoned by the Jews, to be ignorant and irreligious persons, and no better than Heathens; and yet this man behaved as a religious good man, who had a sense of his mercy, knew his duty, and his obligations, and performed them; when the other nine, who very likely were all Jews, acted a very stupid and ungrateful part.

And Jesus answering, said,.... After the Samaritan had paid his respects to him, and made his acknowledgments in this grateful way: were there not ten cleansed? so many applied for a cure, and so many had it: but where are the nine? or nine of them; here was one, but where were the rest? they went and showed themselves to the priests, and then returned to their several places of abode, and took no notice of their physician and Saviour, to make any returns to him. They are many, that are cleansed by the blood of Christ; his blood was shed for many, for the remission of sins; and by his righteousness, he justifies many; at least there are many who profess themselves to be cleansed by him, and yet there are but few that glorify him, by keeping close to the rule of his word, by giving up themselves to the churches of Christ, and by walking with them in the ordinances of the Gospel: Christ's flock, which is separated from the world, and walks in Gospel order, within the inclosures of it, is but a little flock; they are but a few names in Sardis, who have not defiled themselves, with corruptions in doctrine and discipline; and these few are often such, who have been the worst of men, the vilest of sinners, from whom it has been least expected, they should glorify Christ: publicans and harlots go into the kingdom of heaven, the Gospel church state, embrace its doctrines, and submit to its ordinances, when the Scribes and Pharisees, self-righteous persons, do not: ingratitude is a crime many are guilty of, and it is highly resented by Christ; instances of gratitude are few, but as one in ten; now and then a single Samaritan, a stranger, one that has been a vile sinner, comes and acknowledges the grace of Christ in cleansing him; comes to the ministers of Christ, and to the churches, and tells them what God has done for his soul: but where are the rest, the many others, who have received spiritual advantages, and never come to relate them, and express by words and deeds, thankfulness for them?

There are not found that returned,.... Or it do not appear, that any have returned: to give glory to God; for inasmuch as they did not return to give thanks to Christ, and acknowledge him the author of their cure and cleansing they did not give glory to God: save this stranger; for so the Samaritans were reckoned by the Jews, even as the Gentile, aliens from the commonwealth, of Israel, and strangers to the covenants of promise. Christ speaks in the language and dialect of the nation, and yet we find sometimes, that, "a Cuthite", or a Samaritan, is distinguished from, "a stranger", Or a Gentile: they might set up their beasts in the inns of the Samaritans, but not in the inns of "strangers"; and a man might let out his bath to a Samaritan, but not to a "stranger" (b); but this must be understood of them in times past, before they were found out to be idolaters; when, as Rabban Simeon ben Gamaliel says (c), they were as Israelites in all things, and kept the law and the precepts of it, and even more exactly than the Israelites themselves did (d); but afterwards a Samaritan was reckoned a Gentile, and so he was in the times of Christ; and therefore he calls a Samaritan a stranger: that tradition of the Jews, requires some notice and consideration (e); all are defiled "with leprosies, except "strangers", and the proselyte of the gate.'' And yet here is a stranger among the Jews, and reckoned unclean, on account of leprosy, and sent with them to show himself to the priest. (b) T. Bab. Avoda Zara, fol. 15. 2. & 21. 2.((c) T. Hieros Shekalim, fol. 46. 2.((d) Maimon. in Misn. Beracot, c. 8. sect. 8. & Bartenora in ib. c. 7. sect. 1.((e) Misn. Negaim, c. 3. sect. 1. Maimon. Tumaot Tzaraot, c. 9. sect. 1.

And he said unto him, arise,.... For, as yet, he lay at his feet upon his face, adoring and praising him; nor did he attempt to rise till Jesus bid him: adding, go thy way; to thine own country, town, or city, and to thy friends and relations, and about thy business: thy faith hath made thee whole: or "saved thee", in soul, as well as body; that is, Christ, the object of faith, had saved him; for his salvation is ascribed to his faith, not as the efficient cause of it, but as that was wrought in him, and drawn forth from him, and exercised by him, in receiving this blessing from Christ, the author of it, even both corporeal and spiritual salvation.

TEN LEPERS CLEANSED. (Luk 17:11-19) through the midst of Samaria and Galilee--probably on the confines of both.

stood afar off--(Compare Lev 13:45-46).