The Narrative of Luke

Chapter 17

Blaine Robison, M.A.

Published 18 August 2025

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Scripture Text: The Scripture text used in this commentary is prepared by Blaine Robison and based on the Nestle-Aland Greek New Testament. The essentially literal translation seeks to reflect the Jewish character of the author and writing. Scripture quotations may be taken from different Bible versions. Click here for Abbreviations of Bible Versions. Quotations marked with the initials "BR" indicate the translation of the commentary author.

Sources: Bibliographic data for works cited may be found at the end of the chapter commentary. Works without page numbers are cited ad loc. Important early Jewish sources include the following:

● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online: DSS Bible; Vermes.

● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, in use among Jews by the mid-2nd century B.C. Online. The LXX also included the Apocrypha, Jewish works produced from 400 B.C. to A.D. 1. Online.

● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online.

● Philo: Works by Philo of Alexandria, the Jewish philosopher (20 B.C.─A.D. 50), consisting of 45 monographs. Online.

● Targums: Aramaic translation of Hebrew Scripture with commentary: Targum Onkelos (A.D. 80-120), and Targum Jonathan (A.D. 150-250). Index of Targum texts.

● Talmud: References to the Talmud are from the Soncino Babylonian Talmud (1948); found at Halakhah.com. The Talmud incorporates the Mishnah, Jewish laws (A.D. 180-220) and the Gemara, legal analysis (A.D. 220-500). Click here for Talmud Abbreviations.

Syntax: Unless otherwise noted definition of Greek words is from F.W. Danker, The Concise Greek-English Lexicon of the New Testament (2009), and definition of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981), abbreviated as "BDB." See the Greek Guide for the meaning of grammar abbreviations.

Special Terms: In order to emphasize the Hebrew and Jewish nature of Scripture I use the terms Yeshua (Jesus), Messiah (Christ), ADONAI (for YHVH), Torah (Pentateuch, Law), Tanakh (Old Testament), and Besekh (New Testament).

Part Three: The Mission of the Messiah (9:51−19:27)

Chapter Summary

Chapter 17 continues the narrative of a lengthy block of teaching content (14:25−17:10), most of which is not found in the other apostolic narratives. Yeshua addresses his disciples on the subject of forgiveness and makes it clear that forgiving others is not optional but a divine commandment. Yeshua then begins his final journey to return to Jerusalem. On entering a certain village he encounters a group of ten men with a skin disease. At their request for mercy Yeshua heals them and instructs them to comply with the Torah requirement of inspection by a priest. Afterward only one of the ten returns to give glory to God and thank Yeshua for healing. Luke notes that the man is a Samaritan.

Luke then notes the past attempts by Pharisees demanding a sign from Yeshua and confirmation of the advent of the Kingdom of God. Yeshua makes an important declaration about the real presence of the Kingdom being in hearts. He then transitions to provide teaching that is later reproduced in the Olivet Discourse. He again mentions his anticipation of suffering, but then makes it clear that the grand revelation of the Son of Man prophesied by Daniel will be a public event, not a secret. Using the examples of Noah and Lot, Yeshua emphasizes that the Day of the Son of Man will include both deliverance of God's people and divine judgment on the wicked. The great event will occur when people least expect, so it cannot be predicted by man.

Chapter Outline

Response to Sin, 17:1-10

Cleansing of Skin Disease, 17:11-19

Kingdom Present, 17:20-21

Revelation of the Son of Man, 17:22-25

Days of Judgment, 17:26-32

Lessons of History, 17:33-37

Setting

Santala (121) locates Luke 14:1−17:10 in the vicinity of Bethabara (=Bethany beyond the Jordan, John 1:28) in southern Perea after the conclusion of Hanukkah and departure from Jerusalem (Luke 13:34; John 10:40).

Date: Winter (Jan.-Feb.)−Spring (March), A.D. 30

Response to Sin, 17:1-10

This section includes four sayings of Yeshua, some of which may be found in Matthew and Mark in other positions. Plummer labels these as "The Sin of Causing Others to Sin" (vv. 1-2); "The Duty of Forgiveness" (vv. 3-4); "The Power of Faith" (vv. 5-6); and, "The Insufficiency of Works" (vv. 7-10). Most commentators find no connection between these sayings, but Geldenhuys argues that there is a unity. The principle theme has to do with responding to sinful conduct.

1 Then he said to his disciples, "It is impossible that stumbling-blocks should not come. However, woe to him through whom they come!

Reference: Matthew 18:7.

Then: Grk. de, conj. used to indicate (1) a contrast to something preceding, "but;" (2) a transition in subject matter, "now, then;" or (3) a connective to continue a thought, "and, also," sometimes with emphasis, "indeed," "moreover" (Thayer). The second usage applies here. he said: Grk. legō, aor., to make a statement or utterance, whether oral or in written form, here the former. The focus of the verb may be declarative, interrogative or imperative; answer, ask, declare, say, speak, tell.

to: Grk. pros, prep., lit. "near or facing" (DM 110), to, towards, with. Here the preposition denotes speaking face to face. his: Grk. autos, an intensive personal pronoun, often used to distinguish a person or thing in contrast to another, or to give him/her/it prominence. The pronoun may mean (1) self, (2) he, she, it, or (3) the same. The second meaning applies here in reference to Yeshua. disciples: pl. of Grk. ho mathētēs (from manthanō, to learn), one who learns through instruction from a teacher; adherent, learner, pupil, disciple. In the Besekh the noun occurs only in the apostolic narratives, most often for followers of Yeshua of which there were many (including women).

Discipleship means more than being a believer. Thus, the first condition of being a disciple is relegating devotion to family and self to second place as he previously exhorted two men who placed family before discipleship (Luke 9:59-62). Yeshua correctly observed that only by loving God first would the person be able to fulfill the expectation of being a disciple. See my article The Call of Discipleship. Luke makes a point of saying that the teaching included in this section was addressed to Yeshua's disciples. Given the comment in verse 5 the plural "disciples" included many more than the Twelve. Many of the Seventy would likely be in attendance.

It is: Grk. eimi, pres., a function word used in a wide variety of grammatical constructions, primarily to declare a state of existence, whether in the past ('was, were'), present ('are, is') or future ('will be'), often to unite a subject and predicate. impossible: Grk. anendektos (from alpha, as a negating particle, and endechetai, "to accept"), adj., by implication not supposable, not in the realm of possibility. The adjective occurs only here in the Besekh. that: Grk. ho, definite article, but used here as a relative pronoun.

stumbling-blocks: pl. of Grk. skandalon, properly the movable stick or trigger of a trap that springs and closes the trap when the animal touches it, or metaphorically, any person or thing by which one is drawn into error or sin (Thayer). The syntax of the clause favors treating the noun as a personification. In other words there are evil people who will seek to entice others into sinful conduct (e.g., Gen 11:4; Num 14:14; Deut 13:2, 6, 13; Acts 20:29-30; Rev 2:20). should not: Grk. mē, adv., a particle of qualified negation, ruling out any implications that could be involved with what should (could, would) apply; no, not (HELPS).

come: Grk. erchomai, aor. inf., to come or arrive from one place to another, with focus on a position from which action or movement takes place. Yeshua did not guarantee a conflict-free life, but spoke regularly about the reality of spiritual warfare. The disciples would have enemies (Matt 5:44; 10:36; 24:9). Nevertheless: Grk. plēn, adv. used at the beginning of a sentence, serving either to restrict, or to unfold and expand what has preceded, here the latter; nevertheless, besides, except, however.

woe to him: Grk. ouai, an interjection expressing a sense of profound grief, especially in the face of impending disaster or expressing certainty of assured disaster. A "woe" is a calamity of such proportions that it stretches the mind to think of anything worse. The pronouncement of "woe" is a warning of divine judgment. through: Grk. dia, prep. used as a prefix to a statement, which may express (1) instrumentality; through, by means of; or (2) causality; on account of, because of. The first usage applies here.

whom: Grk. hos, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information in the text; who, which, what, that. they come: Grk. erchomai, pres. mid. In the Torah God declares that those who engage in a conspiracy to entice Israelites into sin were to be executed (Deut 13:6-9, 12-15). Here Yeshua pronounces judgment on those evil people acting as stumbling blocks to entrap others into sin. This judgment will be carried out when he returns (cf. Matt 25:31-33; 2Cor 5:10; 2Th 1:6-10).

2 It would be better for him if a stone of a mill were hung around his neck and he were thrown into the sea, than that he would cause one of these little ones to stumble.

Reference: Matthew 18:6; Mark 9:42.

It would be better: Grk. lusiteleō, pres., to be profitable, to be advantageous, to benefit. The verb occurs only here in the Besekh. for him: Grk. autos, personal pronoun; the one causing a stumbling-block. if: Grk. ei, conj., a contingency marker that introduces a current real condition, or an assumption for the sake of argument; here the former; if, whether, though. a stone: Grk. lithos was a generic word for stone of various types, whether construction materials, millstones, grave stones, precious stones, tablets or small rocks.

of a mill: Grk. mulikos, adj., belonging to a mill. The word "mill" refers to the whole apparatus as distinguished from a millstone. In ancient times mills were found in both households and commercial settings, typically grinding grain with a stationary, lower stone, ground against an upper stone that was turned. Lightfoot comments that there is mention among the Talmudic authors concerning an ass-mill, and it is distinguished from a hand-mill. "Whoso hires a house of his neighbor, he may build an ass-mill, but not a hand-mill." Farrar and Nicoll say that Yeshua refers to an ass-mill.

were hung: Grk. perikeimai, pres. pass., be in a position around, encompass, surround. around: Grk. peri, prep. with an orientational aspect relating to being near or having to do with something; about, concerning. his: Grk. autos. neck: Grk. trachēlos, the part of the body that connects the head and the trunk. Lightfoot notes that to have a millstone hung about a person's neck was a common proverb.

"Our Rabbis taught: If one has to study Torah and to marry a wife, he should first study and then marry. But if he cannot [live] without a wife, he should first marry and then study. Rab Judah said in Samuel's name: The halachah is, [A man] first marries and then studies. R. Johanan said: [With] a millstone around the neck, shall one study Torah!" (Kiddushin 29b).

and: Grk. kai, conj. that marks a connection or addition of words or numbers ('and, also'), as well as the introduction of clauses or sentences, sometimes with emphasis ('certainly, even, indeed, namely'). See my note on the significance of conjunctions in the Besekh. he were thrown: Grk. rhiptō, perf. pass., to throw with the focus on forceful action; throw off, or cast down. Plummer notes that the change from present tense to perfect tense is graphic. into: Grk. eis, prep. that focuses on entrance, frequently in relation to a direction toward a goal or place and consequent arrival; for, into, to, unto.

the sea: Grk. ho thalassa is used of both oceanic bodies of water (Acts 10:32) and inland bodies of water (Matt 4:8). The English term "sea" normally refers to a body of salt water and "lake" to a body of fresh water, although local convention can override this rule. Thalassa (as Heb. yam) simply refers to a body of water deep enough and wide enough to require a boat to cross it. The seas (Heb. yammim) were formed on the third day of creation (Gen 1:10), but the present configuration of oceans, seas, lakes and rivers came about in the aftermath of the global deluge in the time of Noah (cf. Job 12:14-15; 14:11-12; 22:15-16; 26:10; 38:8-11; Ps 29:3-10; 65:5-9).

Yeshua does not specify which sea he has in mind. Yeshua suggests a graphic situation to imagine, even though the logistics of accomplishing it would be very difficult. In reality only God could accomplish such a feat. than: Grk. ē, conj. used to denote an alternative ("either," "or") or a comparison ("than"), here the latter. that: Grk. hina, conj. used to add an idea that completes an intention expressed; in order that, so that.

he would cause stumbling: Grk. skandalizō, aor. subj., a verb drawn from the imagery of trap-setting or the laying of obstacles in another’s way. The verb can mean (1) cause someone to be guilty of transgression, cause to sin; or (2) cause reaction over what appears to be publicly offensive, shock. The first meaning fits here. of one: Grk. heis, adj., the number one. of these: pl. of Grk. houtos, demonstrative pronoun signifying a person, thing or action set forth in narrative; this. little ones: pl. of Grk. ho mikros, adj., relatively limited in extent, whether in age, quantity, rank, size or time.

As a reference to persons the adjective is used of children (Matt 18:6), one younger of two (Mark 15:40), and those lower in social position (Acts 8:10). In the LXX mikros (in its neuter form mikron) appears frequently to translate primarily Heb. qatan, small, younger, unimportant or weak (BDB 881), first in Genesis 19:11 (DNTT 2:428). Plummer comments that it is unlikely that the whole body of the disciples is included in "these little ones." It is more natural to understand the expression of the more insignificant among the disciples (cf. Luke 7:28), or those who were young in the faith, or possibly children. To lead even one astray is an awful responsibility.

3 Take heed to yourselves! If your brother should sin, rebuke him; and if he should repent, forgive him.

Reference: Leviticus 19:17-18; Sirach 28:2; Matthew 18:15; Luke 12:1.

Take heed: Grk. prosechō, pres. imp., 2p-pl., be on the alert or pay attention, which is used here of putting up one's guard; beware, take heed. The imperative mood depicts an entreaty in the sense of the Hebrew word shamar, to keep watch, to guard oneself against some danger or threat (Gen 24:6; Ex 10:28; Deut 4:9; 6:12; Tobit 4:12). to yourselves: pl. of Grk. heautou, reflexive pronoun of the third person. The pronoun is used in reference to the disciples. Yeshua calls his disciples to vigilance against spiritual warfare in which failure to live by his instructions can produce spiritual detriment to the Body of Messiah.

If: Grk. ean, conj., a particle that introduces a conditional particle that produces an aspect of tentativeness by introducing a possible circumstance that determines the realization of some other circumstance, such as "if x happens, y will follow." your: Grk. su, second person pronoun. brother: masc. of Grk. adelphos, lit. "of the same womb," a male sibling; brother. In the apostolic narratives adelphos primarily refers to blood siblings or fellow Israelites by virtue of descent from Jacob. The noun could also be intended in the spiritual sense of a fellow member of Yeshua's followers (Matt 23:8; John 21:23; Acts 6:3). Yeshua defined a "brother" to him as one does the will of God (Matt 12:50; Mark 3:35; Luke 8:21).

should sin: Grk. hamartanō, aor. subj., cause to be alongside instead of on target, to miss and in a moral sense to do wrong. The aorist tense emphasizes a particular act and not necessarily a habit. The subjunctive mood looks toward what is conceivable or potential; therefore is appropriate for a hypothetical scenario as here. Use of the subjunctive mood contradicts the assumption by some Christians that they must sin in thought, word and deed every day. The verb is used of disobeying the commandments God gave to Israel (Rom 5:13; 7:8; 1Jn 3:4). The verb probably refers to intentional acts, but could also include unintentional acts. Those who follow Yeshua are called to stop sinning (John 8:11; 1Cor 15:34; Eph 5:26; 1Tim 5:20).

Textual Note: The KJV and NKJV insert "against you," apparently to harmonize with the next verse and Matthew 18:15, but this reading is not supported by the earliest and best manuscripts (Metzger).

rebuke: Grk. epitimaō, aor. imp., express urgently to elicit compliance; strictly charge, reprimand, rebuke, reprove. him: Grk. autos, personal pronoun. Stern notes that this is advice which goes against the grain of a self-centered and permissive society in which the standard is "I’m OK, you're OK." In this case the sin is not necessarily against the one rebuking (cf. Titus 3:10-11; 1Tim 5:20). The command could apply to a brother causing someone to sin. (Consider Ananias, Acts 5:1-2). The purpose of the rebuke done in private is to show the transgressor the nature of his fault (Lev 19:17; Matt 18:15).

The command presumes the confrontation is based on evidence and not hearsay. The apostle Paul gave this instruction:

"Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted." (Gal 6:1 NASU)

and: Grk. kai, conj. if: Grk. ean. he should repent: Grk. metanoeō, aor. subj., to have a serious change of mind and heart about a previous point of view or course of behavior; repent. In Scripture repentance is not simply regret or being sorry for being caught. Rather repentance is action taken to remedy failure by getting right with God. Thus, in Scripture genuine repentance consists of three elements:

(1) recognizing one's behavior as sinful (Luke 5:32);

(2) committing to cease sinful conduct (John 5:14; 8:11); and

(3) becoming obedient to God's commandments (Luke 3:8).

If any of these elements is missing repentance is not considered genuine, but deceitful. Repentance requires honest self-evaluation, which should lead the sincere person to identify any number of faults for which confession is necessary. Especially important is a commitment to change, to stop sinful practices (Isa 1:16; 55:7).

The hypothetical nature of the verb acknowledges the reality that many who sin, even in the Body of Messiah, will refuse to repent (Ps 7:12; Prov 29:1; Isa 29:20; 30:15; Jer 5:3; 1Tim 5:20; Heb 10:26-31). Sometimes the refusal to repent may be based on presumption about the grace of God. For example, a man who was confronted over his involvement in an adulterous affair refused to repent and expressed no concern about the warning of Hebrews 10:26 because he believed in eternal security.

forgive: Grk. aphiēmi, aor. imp., has a range of meaning, (1) release from one's presence; send away, divorce, give up; (2) release from an obligation; cancel, forgive; (3) let remain behind; leave, leave behind, give up, abandon; (4) leave standing or lying; and (5) permissive sense of let, let go, allow or tolerate. The second meaning applies here. In the LXX aphiēmi does appear a number of times to translate Heb. nasa ("to lift or bear") in the sense of forgiveness, almost always provided by God (Gen 4:13; Ex 32:32; Lev 4:20; Ps 25:18; Isa 55:7). him: Grk. autos.

Forgiveness must be granted upon a mere statement of repentance. The wrongdoer's performance after repentance cannot be a condition to granting forgiveness when it is requested. After all, God forgives us when we confess even though He has foreknowledge of our future failures. On a previous occasion when Yeshua forgave an invalid his sins Pharisees asserted that only God could forgive sins (cf. Mark 2:7; Luke 5:21). On other occasions Yeshua affirms the Father as the one who forgives sins (Matt 6:14-15; Mark 11:25; Luke 23:34; cf. 1Jn 1:9). This truth is a marked distinction with pagan deities.

The God of Israel is a forgiving God (Gen 50:19; Ex 34:6-7; Num 14:18; 30:5, 8, 12; Deut 21:8; 29:20; Josh 24:19; 1Kgs 8:30-39; 2Kgs 24:4; Ps 25:18; 79:9; Jer 31:34; Dan 9:19; Sirach 2:11; 5:6; 16:11; 17:29; 18:12). In normal circumstances God would forgive sins on the ground of an animal sacrificed as a sin offering, whether in the annual Yom Kippur or in an individual offering.

Following Yeshua's specific instruction forgiveness should not be pronounced to the offender before he admits the wrong and asks for pardon. The disciple must guard against anger and bitterness against the offender (Mark 11:25), but forgiveness should be verbally granted only after the offender admits the wrong. Remember that although God is always willing to forgive, the condition is, "If we confess our sins He is faithful and righteous to forgive us our sins" (1Jn 1:9; cf. Jas 5:16). See my article Reconciling a Broken Relationship.

In the Tanakh forgiveness granted from one person to another is a rare occurrence (Gen 50:17; Ex 10:17; 1Sam 25:28). Ironically the Torah contains no command to forgive one's brother or neighbor. The closest the Torah comes to the matter is in Leviticus:

"17 You shall not hate your brother in your heart; surely you shall rebuke your neighbor, and not incur sin because of him. 18 You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am ADONAI" (Lev 19:17-18 BR).

Yeshua essentially interprets and restates God's intention by the command in Leviticus. Yeshua's interpretive command was not new, because it was already present in the Apocrypha: "Forgive your neighbor the wrong he has done, and then your sins will be pardoned when you pray." (Sirach 28:2 RSV)

4 And if he should sin against you seven times a day, and should return to you seven times, saying, 'I repent,' you shall forgive him."

Reference: Matthew 18:21-22.

And: Grk. kai, conj. if: Grk. ean, conj. See the previous verse. he should sin: Grk. hamartanō, aor. subj. See the previous verse. against: Grk. eis, prep. See verse 2 above. Here the preposition is used in a disadvantageous sense. you: Grk. su, second person pronoun. Spoken to the disciples the singular pronoun would imply "any one of you." seven times: Grk. heptakis (from hepta, "seven"), adv., seven times. The reference to "seven times" does not necessarily mean committing the same sin seven times. It only specifies a total number of times that sinning occurs for the sake of the hypothetical scenario.

a day: Grk. ho hēmera, day, may refer to (1) the daylight hours from sunrise to sunset, (2) the civil or legal day that included the night, (3) an appointed day for a special purpose or (4) a longer or imprecise period, such as a timeframe for accomplishing something or a time of life or activity (BAG). The genitive case of the noun would lit. read "of the day," implying a single day of 24 hours. and should return: Grk. epistrephō (from epi, "upon" and strephō, "to turn"), aor. subj., to cause to return, to bring back. to you: Grk. su. seven times: Grk. heptakis. The verbal phrase stresses initiative by the offender rather than going to the offender as depicted in the previous verse and Matthew 18:15.

saying: Grk. legō, pres. part. See verse 1 above. I repent: Grk. metanoeō, pres. See the previous verse. you shall forgive: Grk. aphiēmi, fut. See the previous verse. him: Grk. autos, personal pronoun. The future tense of the verb normally expresses anticipation of an event in future time. In ancient Greek the future tense had five different uses, one of which is the expression of command (DM 192). The idiom of the imperative future is clearly influenced by the LXX translation of Torah commands (e.g., Deut 6:5). Yeshua expresses an unambiguous expectation.

Lightfoot comments that the Rabbins were not sparing in granting the lawfulness of repeating rebuke upon rebuke, but they were most sparing about forgiveness where any has given an offence. They allow, from Leviticus 19:17, that a man may rebuke a hundred times if there be any need for it. But as to forgiving the offender, they restrict forgiveness on the basis of the words of the prophet, "for three transgressions" (Amos 1:3 NASU); and that of Elihu "Behold, God does all these things twice, three times with men" (Job 33:29 LSB); and teach that a man is not bound to forgive a fourth trespass (Yoma 86b).

Edersheim (IV:3) comments that even with the "rule," actual practice among the Pharisees was quite different. He notes that the Talmud relates, without blame, the conduct of a Rabbi, who would not forgive a very small slight of his dignity, though asked by the offender for thirteen successive years (Yoma 87). Yeshua clearly rejects the legalistic standard on the subject of forgiveness. The mention of "seven times" is not meant to be a limit.

In the parallel Matthew passage Peter expresses a willingness to forgive "seven times" (=in total), perhaps congratulating himself on being generous beyond the Pharisee standard of three. Yeshua increases the frequency to "seventy times seven" (Matt 18:22) to emphasize the readiness to forgive without limit as an expected virtue of disciples. After all, God does not impose a quota on His forgiveness.

In this passage Yeshua proposes an incredulous situation in which the offender sins seven times, not in total, but in one day, and each time the offender repents the disciple is to forgive! Yeshua calls his disciples to consider the magnanimous mercy of God who constantly grants forgiveness. John Wesley once pointed out that not only transgressions of God's commands, but also mistakes (="falling short of the glory of God") "were it not for the blood of atonement, would expose to eternal damnation" (38).

A practical consideration is that unforgiveness or resentment not only risks divine displeasure, but it is also bad for your health. Medical research has documented that many physical maladies are caused or aggravated by feelings of resentment or hostility against another person. In the book, "What the Bible Says About Healthy Living" (Regal Books, 1996), Dr. Rex Russell states, "The only personality trait that has been shown to be detrimental to health is hostility or bitterness" (p. 249).

The command to forgive may be the hardest expectation to obey. The flesh naturally opposes forgiving offenses, especially when they are personal and include grievous harm. C.S. Lewis once said, "Every one says forgiveness is a lovely idea, until they have something to forgive" (Mere Christianity, Macmillan, 1952; p. 104). Yet, Yeshua calls his disciples to become agents of the grace and mercy of God.

5 And the apostles said to the Lord, "Increase our faith!"

And: Grk. kai, conj. the apostles: pl. of Grk. apostolos, a delegate, ambassador, envoy, messenger, emissary or official representative. Apostolos appears in no other early Jewish literature, but it is grounded in Jewish culture in the office of shaliach. First century Judaism recognized the office of "apostle," Heb. shaliach, who acted as an agent, deputy, or messenger for someone with the full authority of the sender. The Mishnah says, "the agent is as the one who sends him" (Ber. 5:5). Yeshua appointed twelve of his disciples as his apostles (Heb. shlichim, pl. of shaliach), in the first year of his ministry (Matt 10:1-4; Mark 3:16-19; Luke 6:13-16).

Yeshua gave the apostles authority to proclaim the good news of the Kingdom of God, heal the sick, raise the dead, cleanse those with skin disease, cast out demons and provide oversight of Yeshua's followers. The church fathers labeled the Seventy appointed in Luke 10:1 as apostles because they were given the same commission and after Pentecost became leaders of the Body of Messiah throughout the Diaspora. However, here the title is probably reserved to the Twelve. Even so the following appeal could also have come from members of the Seventy.

said: Grk. legō, aor. See verse 1 above. to the Lord: Grk. ho kurios may mean either (1) one in control through possession,' and therefore owner or master; or (2) one esteemed for authority or high status, thus lord or master. In the LXX kurios occurs over 9,000 times, primarily as a substitution for the sacred name YHVH, first in Genesis 2:5. In the Besekh members of the Jewish public addressed Yeshua as kurios as a polite form of respect (Luke 13:23). For disciples calling Yeshua kurios was a recognition of his authority over them. Luke frequently uses the title where the other Synoptic Narratives have the name Yeshua. Luke likely employed the title here to emphasize Yeshua's authority for the following pronouncement.

Increase: Grk. prostithēmi, aor. imp., to put to or to add to. The verb indicates a mathematical conclusion. Note that the apostles do not say "give." our: Grk. hēmeis, pl. first person pronoun. faith: Grk. pistis (from peithō, "to persuade, be persuaded"), incorporates two primary facets of meaning: (1) that which causes trust and faith, i.e., faithfulness or reliability, and (2) trust or confidence in an active sense (BAG). The second meaning applies here. The apostles ask the Lord to give faith in addition to that they already possessed, which Plummer assumes to be faith in Messiah's promises. Commentators typically treat this verse as disconnected to the preceding verses.

However, the context favors a different meaning. Geldenhuys observes, "The foregoing pronouncements impressed the disciples profoundly with the severe demands made upon them, and they feel spontaneously that they will require supernatural grace and divine strength in order to live that may avoid offending others and always be prepared to forgive the repentant." Liefeld also acknowledges that the apostles may have felt that this kind of forgiveness would demand more faith than they had.

The apostles had been given the power to heal and the authority "to bind and loose" (Matt 16:19). The authority to "bind and loose" included the authority to forgive sins (John 20:23). Yet they did not believe they could fulfill Yeshua's high standard of forgiveness. What they really meant was, "Increase our ability to trust the offending brother. How can you expect us to forgive a repeat offender. He can't be trusted!" Yeshua then offers the following parabolic sayings to insist on their obedience.

6 Then the Lord said, "If you have faith like a grain of mustard, you might say to this mulberry tree, 'Be uprooted and be planted in the sea'; and it would obey you.

Reference: Matthew 17:20.

Then: Grk. de, conj. the Lord: Grk. ho kurios. See the previous verse. said: Grk. legō, aor. See verse 1 above. If: Grk. ei, conj. See verse 2 above. you have: Grk. echō, pres., 2p-pl., to have, hold or possess with a wide range of application. faith: Grk. pistis. See the previous verse. like: Grk. hōs, adv. with the primary function of connecting narrative components, and used here for comparative purpose with a pattern or model in mind. a grain: Grk. kokkos, a kernel, seed or a grain of a plant. of mustard: Grk. sinapi, the mustard plant or shrub, not the herb. The mustard seed is the smallest seed that an Israeli farmer might plant.

you might: Grk. an, a disjunctive particle that nuances the verb following with contingency or generalization; would, ever, might. The particle indicates what could occur under certain conditions, and the context determines the limits of those conditions (HELPS). say: Grk. legō, impf., 2p-pl. See verse 1 above. to this: Grk. houtos, demonstrative pronoun. See verse 2 above. Farrar points out that the pronoun "this" indicates that Yeshua was teaching in the open air.

mulberry tree: Grk. sukaminos, the deciduous tree that yields black berries, and grows about six meters high (roughly 20 feet), and known for its medicinal properties (HELPS). The mulberry tree is mentioned several times in the LXX for Heb. shiqmah, a fruit tree (1Kgs 10:27; 1Chr 27:28; 2Chr 1:15; 9:27; Ps 78:47; Isa 9:10). This tree is not the same as the English sycamore that is mentioned in the KJV. The noun occurs only here in the Besekh.

Be uprooted: Grk. ekrizoō, aor. pass. imp., to take out by the roots; uproot. The verb occurs in the LXX in five passages describing (1) pagan peoples were "uprooted" after invasion (Jdg 5:14); (2) a legal judgment of banishment (Ezra 7:26); (3) a commission to Jeremiah to "uproot" (Jer 1:10); (4) Daniel's vision of the little horn removing three other horns (Dan 7:8); and (5) divine judgment on the Philistines to be uprooted from Ekron (Zeph 2:4). The verb depicts removing the entire tree from the ground.

and: Grk. kai, conj. be planted: Grk. phuteuō, aor. pass. imp., to set out in the earth, normally used for planting seeds or establishing plants in the ground. However, its usage in the LXX needs to be considered. The verb occurs 45 times in the LXX, primarily to translate Heb. nata, to plant vegetation, first in Genesis 2:8. However, twice nata-phuteuō is used with a different meaning. In Psalm 94:9 it is used of the ear being placed on the head. In Ecclesiastes 12:11, the verb is used of nails (or tent spikes) being driven into something. Thus, the verb conveys the idea of being fixed in place.

in: Grk. en, prep., with the root meaning of "within," generally marks position; among, at, in, on or with (DM 105). the sea: Grk. ho thalassa. See verse 2 above. Liefeld, as a number of commentators, suggests that the "mulberry tree" corresponds to the mountain in Matthew 21:21 and Mark 11:23, which is thrown into the sea (probably Galilee). However, in those passages throwing the mountain into the sea would cause a geological catastrophe. In addition, the context in Matthew and Mark favors interpreting "mountain" as standing for Temple leaders. Here the tree has a different application so it should not be treated as a substitute for "mountain."

and it would: Grk. an. obey: Grk. hupakouō, aor., to be in compliance, to obey. This is a mixing of metaphors since a "will" is necessary for obedience. A tree does not have a will. you: Grk. humeis, pl. second person pronoun. The scenario depicts the apostles acting in concert or agreeing together, thereby manifesting divine power in speaking the word. This is not just a hard saying but a strange saying. The imagined scenario is ludicrous on the face of it and might call Yeshua's mental faculties into question. Everyone knows you can't plant a tree in the sea and expect it to survive. Liefeld comments, "The mustard seed is proverbially small, a suitable metaphor for the amount of faith needed to do the seemingly impossible."

Since the tree can't survive in the sea what the parable really describes is that a small amount of faith can do something really destructive. Yeshua gave the apostles authority, but he did not intend that authority to be used for a destructive purpose. The whole illustration is contradictory and therefore no one would even contemplate such an act. Unfortunately the "mustard seed" sayings have been used to support a "name it and claim it" theology; that is, you can have whatever you want if you just have enough faith. "If you aren't healed it's because you don't have enough faith."

Yeshua's scenario makes the common interpretation absurd. Even if faith could be quantified no human being could muster the faith to actually perform such a superhuman feat. Only the Creator can perform such a miracle, which could be viewed as an act of divine judgment, and He certainly would not do such a destructive act on the whim of a human being. God only answers prayers that are according to His will (Matt 6:10; 7:21; 26:39; Rom 1:10; 8:27; 15:32; Jas 4:13-15; 1Jn 5:14-15).

However, there is another way to take Yeshua's words. In Luke 13:19 the mustard seed represents accomplishing something constructive, building up the kingdom of God. Here the "mustard seed" is destructive. This is the only occasion in which the apostles requested an increase of faith, suggesting they already had faith as a "mustard seed." In addition, the mulberry tree, which has potential for producing something good, likely stands for the sinning brother in verse 3. Exell offers this helpful interpretation of Yeshua's word picture, "If you have any real faith at all, you will be able to win the victory over yourselves necessary for a perpetual loving judgment of others."

The parabolic saying presents a challenge for self-reflection. "Do you want to build up or do you want to destroy?" "Do you want to strengthen relationships in the Body of Messiah or do you want to end them?" "Do you want to restore a brother to usefulness in the Kingdom or surrender him to Satan?" N.T. Wright points out that the apostles did not need great faith; they needed faith in a great God (204). They needed to believe that when they are wronged God will do justice (cf. 1Pet 2:23). God especially wants to restore His wayward people to covenant faithfulness (Jer 15:19).

7 "Now which of you, having a servant plowing or shepherding, the one having come in from the field, will say to him, 'Immediately having come recline at table?'

Yeshua sets the scene of a servant who, after a long day in the field, still owes obedience in the house. Now: Grk. de, conj. which: Grk. tís, interrogative pronoun indicating interest in establishing something definite; who, which, what, why. of you: Grk. humeis, pl. second person pronoun. In my view the rhetorical question is addressed to the disciples or more specifically the apostles. having: Grk. echō, pres. part. See verse 6 above. a servant: Grk. doulos, someone who belongs to another and obligated to obey the requirements of the superior; servant, slave. In pagan culture those classified as doulos were viewed as owned property with few rights and an indefinite term of service.

In Jewish culture the term usually denotes household servants or farm laborers, as well as those who worked for the King and those who served God, especially service in the temple (DNTT 3:593). Israelites in servitude had rights that did not exist in pagan societies, such as resting on the Sabbath (Ex 20:10; 23:12), being treated fairly (Lev 25:46; Col 4:1), sharing in festival offerings (Deut 12:18; 16:11), and being released after six years of service (Ex 21:2). Farrar allows that the question is addressed to the poor [sic] Apostles, which may be surprising; but the sons of Zebedee at least had once had hired servants (Mark 1:20).

Plummer objects that there is no evidence that these words were addressed to the Twelve; and the words almost necessarily imply that they were addressed to a mixed audience of well-to-do persons. Conversely, there is no proof the apostles were poor and only five (Peter, Andrew, James, John and Matthew) do we know anything of their former occupation. Barnes, Ellicott and Exell make the point that this illustration was spoken in response to the request "increase our faith." In my view Yeshua asks his apostles to put themselves in a hypothetical situation in order to make his point about forgiveness. Whether the apostles had previous experience in agriculture they would certainly be familiar with the proposed circumstances.

plowing: Grk. arotriaō, pres. part., to plow. Plowing was the first and indispensable act in Mediterranean farming. A wooden plow pulled by oxen or donkeys broke up hard, rain-baked soil, allowing seed to penetrate and water to reach the roots. or: Grk. ē, conj. shepherding: Grk. poimainō, pres. part., to act as a shepherd, serving as tender of a flock. The verb occurs 11 times in the Besekh, only two of which has the literal meaning (here and 1Cor 9:7). the one: Grk. hos, relative pronoun. See verse 1 above. The pronoun refers to the servant.

having come in: Grk. eiserchomai, aor. part., to go or enter into a geographical area, manufactured structure or other place defined in the context, here the house. from: Grk. ek, prep. used to denote derivation or separation, here the latter; by, out of, out from among, away from. the field: Grk. ho agros, a country area or open space used mainly for agriculture; farm, field. The noun summarizes the location of the plowing and shepherding. will say: Grk. legō, fut. See verse 1 above. The subject of the verb is apostle substituting for the farm owner. to him: Grk. autos, personal pronoun; i.e., the servant.

Immediately: Grk. eutheōs, adv. conveying a sense of immediacy or promptness; at once, immediately, soon. having come: Grk. parerchomai, aor. part., may mean (1) to move spatially from one position to another in a forward direction, go past or pass by; (2) to come to an end and so no longer be on the scene, to pass away, perish; (3) to come near, come forward, arrive. The third meaning applies here. recline to eat: Grk. anapiptō, aor. imp., to fall back, then recline, especially at a meal. Some versions have "sit" or "sit down," but the verb for sitting is kathēmai (Luke 5:27).

The physical posture is between sitting erect and lying prone, essentially sitting and leaning backward. Rabbinic custom specified that reclining was not lying on the back or on the right side, but only on the left side to facilitate eating with the right hand (Pesachim 108a). Many versions add "to eat," and a few versions add "at table," which is a reasonable assumption. The table would have been low to the floor appropriate for reclining. See a work of art here depicting reclining for a meal.

8 But will he not say to him, 'Prepare what I may eat, and having girded yourself serve me while I eat and drink; and after these things you may eat and drink?'

But: Grk. alla, conj., adversative particle used adverbially to convey a different viewpoint for consideration; but, on the other hand. will he not: Grk. ouchi, interrogative negative particle, not even. The effect of the negative particle is to dismiss something as non-factual (HELPS). say: Grk. ereō, fut., denoting speech in progress, to speak or say. The subject of the verb is the farm owner. to him: Grk. autos, personal pronoun; the servant. The following question is a reminder of customary practice between employer and employee. Prepare: Grk. hetoimazō, aor. imp., put in a state of readiness; make ready, prepare. The verb is used to refer to the preparation of menu items.

what: Grk. tís, interrogative pronoun. See the previous verse. I may eat: Grk. deipneō, aor. subj., to eat or dine, used in reference to partaking of a meal. The verbal clause is used to refer to the result of the preparation of the meal that will be eaten by the farm owner. and: Grk. kai, conj. having girded yourself: Grk. perizōnnumi, aor. mid. part., to fasten long garments securely with a belt, gird about, especially for the sake of modesty and the ease of mobility. In ancient Near Eastern culture, the loins were seen as the center of strength and generative power. "Girding one's loins" was a common expression that meant to prepare oneself for action (Ex 12:11; 1Sam 2:18).

serve: Grk. diakoneō, pres. imp., to serve, especially in meeting of personal needs or attending to in some practical manner. The implication of the verb is "serving a meal." me: Grk. egō, first person pronoun. while: Grk. heōs, adv. denoting a limit with either (1) a temporal meaning in reference to time or calendar, until; or (2) a terminal meaning in reference to a position or place, as far as. The first usage applies here. I eat: Grk. esthiō, aor. subj., to consume food, whether derived from grain, vegetables, fruits or meat of animals. and drink: Grk. pinō, aor. subj., to take in a liquid, to drink, usually of water or wine.

and after: Grk. meta, prep. of association or accompaniment, but used here as a sequential marker in a temporal sense. these things: pl. of Grk. houtos, demonstrative pronoun. The plural pronoun refers to the actions of "girding" and "serving." you: Grk. su, second person pronoun. may eat: Grk. esthiō, fut. mid. and drink: Grk. pinō, fut. mid. Gill notes that it was the business of servants to arrange the master's meal, including preparing the food, spreading the table, and putting the food on it, whether at festival meals or ordinary suppers (Pes. 88b).

9 He does not have special thanksgiving to the servant because he did the things having been commanded, does he?

He does not: Grk. mē, adv. See verse 1 above. In the Greek text the negative particle actually begins the verse and is used as an interrogative implying a negative answer to the question. have: Grk. echō, pres. See verse 6 above. Mounce translates the verb as "express." special: Several versions insert the adjective "special" here to denote something extra (CEV, ERV, EXB, ICB, MSG, NCV). thanksgiving: Grk. charis, disposition marked by inclination to generosity, frequently unmotivated by the worth of the recipient; thus, grace, gracefulness, graciousness, favor, thanks or gratitude.

In the LXX charis occurs about 190 times, always in the adverbial form of charin (SG-5484), of which only about 75 have a Hebrew equivalent, primarily Heb. chên (SH-2580, "khane"), favor, grace, first in Genesis 6:8 (DNTT 2:116). The Greek adverb charin denotes favor which furnishes the reason for divine or human action (HELPS). When used of God chên denotes granting special favor to an individual or causing nonbelievers to grant favor to God's people (e.g., Gen 39:21; Ex 3:21; 11:3).

Chên especially denotes God's unilateral gift of favor toward selected individuals, such as Noah (Gen 6:8), Abraham (Gen 18:3), Lot (Gen 19:19), Moses (Ex 33:12-13; 34:9), as well as the nation of Israel (Ex 33:16). Both Grk. charis and Heb. chên refer to God freely extending Himself (His favor, grace), reaching or inclining to people because He is disposed to bless and be near them. The core idea is favor or grace extended toward someone (HELPS). Thus, a number of versions translate the question as "does he thank" (CJB, CSB, ESV, JUB, KJV, MEV, NKJV, NMB, RGT, RSV, WEB).

to the servant: Grk. ho doulos. See verse 7 above. because: Grk. hoti, conj., a versatile particle used primarily to introduce clauses that provide explanations, reasons, or content; for, that, because, since. Here the conjunction indicates causality with an inferential aspect; for, because, inasmuch as. he did: Grk. poieō, aor., a verb of physical action that may refer to (1) producing something material; make, construct, produce, create; or (2) to be active in bringing about a state of condition; do, act, perform, work. The second meaning applies here. the things: n. pl. of Grk. ho, definite article but used here as a demonstrative pronoun.

having been commanded: Grk. diatassō, aor. pass. part., to make appropriate arrangement for securing an objective; appoint, command, direct, give orders to, prescribe. does he: Many versions end the verse with "does he," which is not in the Greek text, in order to make the question manifest. Again, Yeshua reiterates his point about customary behavior. Levine comments that Yeshua draws attention to the servant's obedience from a commitment to duty, not for receiving a specific reward and cites the Mishnah:

"Be not like servants who serve the master in the expectation of receiving a gratuity, but be like servants who serve the master without the expectation of receiving a gratuity, and let the fear of Heaven be upon you." (Avot 1:3)

In modern culture a corollary might be that while we would give a tip to a restaurant employee for meal service, we would not do that for a household employee.

10 So you also, when you have done all the things having been commanded you, say that, 'We are unworthy servants; that which we were obligated to do we have done.'"

Reference: Ezra 12:10.

So: Grk. houtōs, adv. used to introduce the manner or way in which something has been done or to be done; so, thus, in this manner, in this way or like this. you: Grk. humeis, pl. second person pronoun; spoken to the disciples. also: Grk. kai, conj. when: Grk. hotan, conj., temporal marker; when, whenever; "at the time when the condition is met" (HELPS). you have done: Grk. poieō, aor. subj. See verse 9 above. all: n. pl. of Grk. pas, adj., comprehensive in scope, but without statistical emphasis; all, every. the things: n. pl. of Grk. ho, definite article, but used here as a demonstrative pronoun.

having been commanded: Grk. diatassō, aor. pass. part. See the previous verse. you: Grk. humeis. The opening clause alludes to the two commands presented in verse 3: "rebuke" and "forgive." say: Grk. legō, pres. imp., 2p-pl. See verse 1 above. that: Grk. hoti, conj. Here the conjunction introduces a direct quotation and functions as quotation marks. Most versions do not translate the conjunction. We are: Grk. eimi, pres., 1p-pl. See verse 1 above. unworthy: Grk. achreios, adj., not meeting a need and in ordinary usage meant useless or unprofitable, but here the adjective is used figuratively of self-abasement and thus means 'unmeritorious' or 'unworthy.'

servants: pl. of Grk. doulos. See verse 7 above. Disciples are servants of God and Yeshua (Luke 1:2; John 18:36; Acts 4:29; 1Cor 3:5; 4:1; 2Cor 3:6; 6:4; Php 1:1). that which: Grk. hos, relative pronoun. See verse 1 above. we were obligated: Grk. opheilō, impf., 1p-pl., to be indebted or under a prescribed obligation, to have a duty. to do: Grk. poieō, aor. inf. we have done: Grk. poieō, perf., 1p-pl. The response of the obedient servant is reminiscent of Israel's response to being warned by Ezra about a Torah obligation: "As you have said so we are to do" (Ezra 10:12 BR).

In conclusion, rather than the parable being a teaching about the insufficiency of works, as Plummer suggests, Yeshua drives his point home to the apostles regarding the obligation to forgive, even seven times in a day. The fact is that no one is deserving of God's forgiveness, and being recipients of His mercy disciples are debtors to live in a manner pleasing to Him (cf. Rom 1:14; 8:12-14; 15:1, 26-27; 1Jn 3:16; 4:11). To withhold forgiveness is a rejection of God's authority over our lives and risks spiritual peril (cf. Rom 5:8; Col 3:13).

Matthew Henry comments that "Faith in God's pardoning mercy, will enable us to get over the greatest difficulties in the way of forgiving our brethren." Geldenhuys offers a powerful closing argument:

"Do we as individuals and as a church live in such a manner that we keep others back from Jesus and make it difficult for them to walk in the right road, so that they fall into sin? Do we act with so much wisdom, love and patience towards the weak and erring ones that they are helped on life's way or do we, in our indifference, want of love, neglect of duty and insincerity, put obstacles in their way, so that their fall will also be debited to our account? What an important question this is, especially to parents and teachers with regard to their children, and to ministers and office-bearers in the church with regard to their congregations!"

Spring, A.D. 30

Setting: According to Santala's helpful timeline between verse 10 and 11 Yeshua goes to Bethany and raises Lazarus from death (121). Afterward due to death threats he and his disciples relocate to a village called Ephraim, about 20 miles north of Jerusalem (John 11:51-54). Josephus mentions the village as being near Bethel (Wars IV, 9:9). From Ephraim Yeshua travels north, encountering a group of ten men. Passover is not far away.

Cleansing of Skin Disease, 17:11-19

11 And it came to pass in his going up to Jerusalem, that he was passing between Samaria and Galilee.

And: Grk. kai, conj. it came to pass: Grk. ginomai, aor. mid., to become, which may be expressed in one of three ways: (1) come into being by birth; be born; (2) to be made or performed by a person; or (3) equivalent to come to pass or come about, used of the occurrence of historical events; take place, happen, occur, arise. The third meaning applies here. In the LXX ginomai translates Heb. hayah, to fall out, come to pass, become, be (first in Gen 1:3).

The Greek construction egeneto de, which begins this verse, is a peculiar characteristic of Luke's writing style, appearing in the Besekh only in his writings, 17 times in this narrative of Yeshua and 20 times in Acts. This syntax is considered a Hebraism because it imitates the frequent use of the Heb. v'hayah, "and it came to pass" in the historical narratives of the Tanakh. The verb is used to advance the temporal setting and to introduce an important event that includes some dramatic action by God or an individual that impacts biblical history or serves God's sovereign planning.

Many versions don't translate the verb, but the translation of "it happened" in some versions (EXB, LEB, LSB, MSG, NKJV) may be misleading. The English verb "happen" originally meant occurring by chance. In Scripture events do not happen by chance or coincidence. Events occur by purposeful intention, whether by man or God.

in: Grk. en, prep. the going: Grk. ho poreuomai, pres. mid. inf., to make one's way or move from one area to another; go, journey, proceed, or travel. As in the previous parable Yeshua, the Suffering Servant, travels to meet a predestined appointment and to fulfill his obligation to the Father's plan of redemption. to: Grk. eis, prep. Jerusalem: Grk. Ierousalēm, a rough transliteration of Heb. Yerushalayim, which means "possession" or "foundation of peace" (BDB 436). The city is situated some 2500 feet above sea level and eighteen miles west of the northern end of the Dead Sea. See the Bible map here.

Jerusalem is reputed in Jewish circles to have been built on seven hills (cf. Ps 125:1-2). Rev. James Neil, pastor of Christ Church in Jerusalem (1871-1874), from his own observations enumerated on a map the seven hills on which the city was built as Mount Zion, Mount Ophel, Mount Moriah, Mount Bezetha, Mount Acra, Mount Gareb, and Mount Goath (289). What a precious name is Jerusalem! The city is renowned as the capital of all Israel, afterwards of the Kingdom of Judah and the seat of central worship in the temple. The city was first named in connection with David (2Sam 17:54). Later when the city was conquered by King David it became known as the City of David (2Sam 5:6-7).

Jerusalem is the city God favors above all other cities and the focus of his covenantal faithfulness (Ps 135:21; 147:2; Ezek 5:5; Zech 2:8). Jerusalem was the center of Jewish worship (Deut 16:16; John 4:20; Acts 8:27; 24:11), but it figured prominently in Messianic expectation (Isa 59:20; 62:11; Zech 9:9). Jerusalem is the "city of the great king" (Matt 5:35). It was the city in which the Messiah was to be killed and raised to life. It was also the city from which the message of God's salvation would go forth (Isa 2:3; 40:9; 41:27; Mic 4:2). In the millennial kingdom Jerusalem will be the capital and center of the Messiah's government (Zech 14:16; Rev 20:9).

Luke records the beginning of Yeshua's final journey to Jerusalem before the Passion Week. that: Grk. kai, used here to introduce a result and consecutive action. Most versions don't translate the conjunction. he was passing: Grk. dierchomai, impf. mid., to move within an area from one area to another; to go through or to travel a geographic area. between: Grk. dia mesos, lit. "through the midst." Plummer says the Greek construction means "through what lies between,'' i.e. along the frontier, or simply, "between." This phrase refers to a specific locality between two provinces. The great majority of versions translate the phrase as "between" (e.g. CJB, CSB, ESV, GNT, NASB, NIV, NRSV, RSV, TLV).

Samaria: Grk. Samareia (for Heb. Shomron), a place name of a mountain and the city built on it (1Kgs 16:24), as well as a territory (Obad 1:19), meaning "mountain of watching." "Samaria" in this verse must refer to the territory in the northern part of the Roman province of Judaea ruled over by Pontius Pilate. See the map here. For a review of the history of Samaria, see my comment on John 4:4. Some commentators assert (without citing any evidence) that Jews did not travel through Samaria.

Strict Orthodox Jews (Pharisees) may well have avoided the heart of Samaria because of deep religious differences (cf. John 4:9, 20-22), but again there is no historical evidence of such assumed avoidance. Josephus says, "It was the custom of the Galileans, when they came to the holy city at the festivals, to take their journeys through the country of the Samaritans" (Ant. XX, 6:1). The point of the mention of Yeshua's route is that he did not avoid Samaria as the Pharisees might.

and Galilee: Grk. Galilaia, from the Heb. Galil, lit. "circle" or "region." Galilee was bounded on the west and north by the Province of Syria, on the east by the Jordan and Sea of Galilee, on the south by Samaria and ruled by Herod Antipas. See the description of Samaria and Galilee in Josephus (Wars III, 3:1-2). To Jews in the first century the Galil included territory on the east side of the Jordan and around the lake. Yeshua was traveling north from Ephraim in Judea, into Samaria and then into the Decapolis.

A portion of the Decapolis jutted west of the Jordan and formed a buffer between Samaria and Galilee. See the map here. Luke presents a very accurate topographical narrative. In this "in-between" area Yeshua will cross the Jordan in order to head south through Perea to return to Jerusalem. Going north may seem the opposite of returning to Jerusalem, but there was a providential appointment to keep. See Santala's trip map here.

12 And on his entering a certain village, he was met by ten men with skin disease, who stood at a distance;

Reference: Leviticus 13:46; Luke 7:22.

And: Grk. kai, conj. on his: Grk. autos, personal pronoun; i.e., Yeshua. entering: Grk. eiserchomai, pres. mid. part. See verse 7 above. a certain: Grk. tis, indefinite pronoun, a certain one, some one, any one. This pronoun is often used to distinguish someone or something of consequence in contrast to others. village: Grk. kōmē, village, smaller and less prestigious than a city. By Jewish definition a community not large enough to have a synagogue was called a village (Megillah 1:2). According to the previous verse Plummer suggests that Yeshua's route ended at Bethshean, which was situated on the west side of the Jordan within the border of the Decapolis.

However, Bethshean had been renamed Scythopolis ("city of the Scythians") during the Seleucid period and being a Hellenistic city Yeshua would not have entered it (Matt 10:5). More likely is that the village was Aenon or Salim, both of which the Oxford Bible Atlas places west side of the Jordan within the border of the Decapolis, five to six miles south of Scythopolis (86). See the map here. Yochanan the Immerser had once conducted his immersion ministry in this area (John 3:23).

he was met: Grk. apantaō, aor., 3p-pl., to come opposite to, to meet face to face. by ten: Grk. deka, adj., a primary number, ten. men: pl. of Grk. anēr, an adult man as contrasted biologically with a woman without regard to marital status. The fact that there were ten Jewish men together may be significant. In Judaism a minyan, a quorum of at least ten men, is required for certain religious obligations, particularly public prayer services (Megillah 3:2, 23b). It may be that the ten men formed a private community in the Decapolis due to rejection in Samaria or Galilee.

with skin disease: pl. of Grk. lepros, adj., "scaly," afflicted with skin disease (Danker). In the LXX lepros translates Heb. tzara (Lev 13:44), one afflicted with a skin disorder, which is called tzara'at (Lev 13:2). The diagnosis and treatment of tzara'at is covered in Leviticus 13. Biblical descriptions do not refer to Hansen's Disease, so the common translation of "lepers" or "leprous" in this verse is inaccurate. According to medical experts tzara'at might be psoriasis, favus or leucoderma (G.J. Wenham, The Book of Leviticus, 1979; p. 196), which rendered a person unclean (Lev 13:45). Some versions correctly translate the noun with "skin disease" (e.g. CEB, GW, GNT, HCSB, NOG, NCV, NIRV, NRSVUE) and Messianic Jewish versions have tzara'at (CJB, TLV).

who: pl. of Grk. hos, relative pronoun. stood: Grk. histēmi, aor., 3p-pl., cause to be in a place or position; place, set, stand. at a distance: Grk. porrōthen, adv., from a distance, from afar. Being considered unclean those with skin disease were required to keep a distance from other people (Lev 13:46; cf. 2Chr 26:21), which was set not by Torah but by tradition. Pharisaic rules governing diagnosis and treatment of skin disease, as well as social rules, are found in Tractate Negaim. Those with skin disease were not permitted within walled cities (Kelim 1:7), making the mention of a village significant.

13 and they raised their voices, saying, "Yeshua, Master, have mercy on us!"

and: Grk. kai, conj. they: pl. of Grk. autos, personal pronoun. raised: Grk. airō, aor., 3p-pl., may mean (1) to cause to move upward; raise up, lift; or (2) move by lifting or taking from one position to another; take away, remove, carry off. The second meaning applies here. their voices: Grk. phōnē, sound or voice, used here to mean the faculty of producing speech. The singular form of the noun emphasizes a unified cry. Plummer notes that the idiomatic expression of "raising the voice" in the Besekh is peculiar to Luke (also Luke 11:27; Acts 2:14; 4:24; 14:11; 22:22). The phrase denotes increasing the vocal volume in order to be heard.

saying: Grk. legō, pl. pres. part. See verse 1 above. Yeshua: Grk. Iēsous, voc., a transliteration of the Hebrew name Yeshua, "Jesus" in Christian Bibles. For more information on the meaning of his name and his identity see my article Who is Yeshua? Addressing Yeshua by his birth name is an uncommon occurrence in the apostolic narratives. There were only five times during Yeshua's ministry someone addressed him directly by name and all were in need of his help: a Galilean demoniac (Luke 4:34), the Gerasene demoniac (Luke 8:28), the ten men here (Luke 17:13), blind Bartimaeus (Luke 18:38), and the thief on the cross (Luke 23:42). These men may have seen Yeshua on some prior occasion perform healings.

Master: Grk. epistatēs, voc., one recognized as an authority; master, sir, teacher. The term referred to any sort of a superintendent or overseer (Thayer). The noun occurs only seven times in the Besekh, all in Luke's narrative (5:5; 8:24, 45; 9:33, 49), and always in addresses to Yeshua. In the LXX the term occurs 8 times and translates as many words used of any sort of work supervisor (Ex 1:11; 5:14; 1Kgs 5:16; 2Kgs 25:19; 2Chr 2:2; 31:12; Jer 29:26; 52:25). Thayer suggests the title is used in the sense of "Rabbi" by disciples, and the noun is so rendered in the CJB and OJB. However, the term "Rabbi" (Grk. Rhabbi) does not occur in Luke at all.

Plummer in his comment on 5:5 noting the absence of "Rabbi" assumes Luke chose epistatēs because of addressing the narrative to Gentiles. However, Luke wrote this narrative for a Jewish man, Theophilus (Luke 1:3). The lack of the term "Rabbi" probably owes to Luke's insistence on accuracy. In first century Jewish culture the title "Rabbi" was ordinarily used of men that had been formally ordained and was especially associated with recognized Sages such as Hillel and Shammai that operated schools and held a position of authority on the Sanhedrin.

The few times that disciples addressed Yeshua as "Rabbi" was simply a recognition of him as their Teacher (cf. John 1:38; 6:68; 13:13; 20:16). Luke knew that Yeshua never identified himself as a Rabbi nor sought to be addressed in this manner, and he prohibited his disciples from calling themselves "Rabbi" (Matt 23:8). On this occasion these men with tzara'at, not being disciples, certainly would not have addressed Yeshua with the honorific. Ellicott suggests that the earlier instance of skin disease being cleansed (Matt 8:2), and other such instances (Matt 11:5; Luke 7:22), had in some way come to their knowledge. These men recognized that Yeshua had authority from God to heal.

have mercy on: Grk. eleeō, aor. imp., to have pity or mercy on, to show mercy. The general meaning is to have compassion or mercy on a person in unhappy circumstances (Zodhiates). Use of the verb in the LXX indicates it emphasizes compassion of a practical nature to overcome deprivation and provide deliverance (Num 6:25; Deut 30:3; 2Sam 12:22; Job 19:21; Ps 6:2). us: Grk. hēmeis, pl. first person pronoun.

The plea from suffering men and woman occurred several times in Yeshua's ministry (e.g., Matt 9:27; 15:22; 17:15; 20:30-31; Mark 10:47-48; Luke 18:38-39). These petitions demonstrate (1) the appropriateness of a public appeal, (2) a recognition of Yeshua's messianic authority, (3) confidence in his compassionate character, and (4) confidence in his ability to actually provide a remedy.

14 And having seen them, he said to them, "Go, show yourselves to the priests." And it came to pass in their going, they were cleansed.

Reference: Leviticus 13:1-6; 14:2-3.

And: Grk. kai, conj. having seen them: Grk. horaō, aor. part., to perceive physically with the eye, or in a fig. sense to experience something or to have extraordinary mental or inward perception. Both meanings can have application here. Yeshua saw the men, not only their physical condition, but in their misery. They were like lost sheep and he felt compassion for them. he said: Grk. legō, aor. See verse 1 above. to them: pl. of Grk. autos, personal pronoun. Go: Grk. poreuomai, aor. pass. part., lit. "having gone." See verse 11 above. Yeshua here uses the participle used as an imperative. Scholars have long been puzzled over this particular usage of the participle in hortatory instructions by Yeshua and the apostles.

DM says this usage of the participle is "a peculiarity of Koiné Greek, found in the New Testament and the papyri" (229). W.D. Davies says that non-biblical Jewish writings used the participle in exactly the same manner (130f). With the use of the participle Yeshua appeals to the conscience rather than commanding the will. show: Grk. epideiknumi, aor. imp., 2p-pl., may mean (1) exhibit through visual demonstration, show; or (2) provide proof for a conclusion, prove. The first meaning applies here. yourselves: pl. of Grk. heautou, reflexive pronoun of the third person.

to the priests: pl. of Grk. ho hiereus, one who offers sacrifice to God and conducts sacred rites at the place of worship or sanctuary; priest. The role of the priest was to stand between God and the people, to be a mediator (cf. Num 16:48; 21:7; Deut 5:5). God stipulated specific standards for priests: only men from the tribe of Levi, free of physical defect and ordained at age 30 (Ex 29:9; Lev 21:16-24; Num 4:2-3). In the LXX hiereus translates Heb. kohen, priest, first in Genesis 14:18 in reference to Melchizedek.

The priest's job description involved sacrificing at the altar and burning incense in the sacred place (Ex 28:1; 30:7), blessing the people (Num 6:22-26 ), determining the will of God (Ex 28:30), and instructing the people in God's instructions for holy and righteous conduct (Deut 31:9-12). In addition, only priests could declare someone "unclean" or "clean" (Lev 13:3, 6; Kelim 3:1). God prescribed an unusual cleansing procedure lasting seven days and involving two birds (Lev 14:1-9). This ritual was followed by specific sacrificial offerings at the Temple (Lev 14:10-32), which could be completed at the next pilgrim festival.

Gill notes that under Jewish law "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'' (Negaim 3:1). Ordinary priests lived in towns and villages throughout Judea and Galilee. Most likely Yeshua intended the men to visit a priest that lived nearest their home town. Even though the chief priests had no respect for Yeshua, he had respect for the Torah and the priesthood. Being an observant Jew himself Yeshua enjoined other Jews to obey Torah instructions (Matt 5:19, 23-24; 7:12; 8:4; 19:17; Mark 1:44; 10:19; Luke 1:5-6; 5:14; 22:50-51).

And: Grk. kai. it came to pass: Grk. ginomai, aor. mid. See verse 11 above. in: Grk. en, prep. their: pl. of Grk. autos. going: Grk. hupagō, pres. inf., to proceed from a position, sometimes (1) with the focus on the departure point; go away, leave; or (2) with the focus on an objective or destination; go, be on one's way. The second usage applies here. they were cleansed: Grk. katharizō, aor. pass., 3p-pl., to clean or cleanse, usually with a religious meaning, which in this case included complete healing. The healing was in direct consequence to their obedience to Yeshua's command.

15 Now one of them, having seen that he was healed turned back, glorifying God with a loud voice,

Now: Grk. de, conj. one: Grk. heis, adj., the number one. of: Grk. ek, prep. See verse 7 above. The preposition marks a distinction. them: pl. of Grk. autos, personal pronoun; the ten. having seen: Grk. horaō, aor. part. See the previous verse. that: Grk. hoti, conj. he was healed: Grk. iaomai, aor. pass., heal or make whole, used of curing bodily ailments and exorcism. turned back: Grk. hupostrephō, aor., to go back to a position, to return. Plummer notes that the man turned back immediately when he realized he was healed. He did not wait until after a priest had declared him clean.

glorifying: Grk. doxazō, pres. part., enhance esteem or reputation through word of praise or action to honor. In the LXX doxazō translates Heb. navah, to adorn with praises (Ex 15:2), but principally kabad, to be weighty, to be honored or praised (Lev 10:3; Ps 15:4). God: Grk. ho theos, properly God, the omnipotent, omniscient, omnipresent Creator and owner of all things (Gen 1:1). Theos is not a philosophical construct for monotheism, the belief in one deity. The only God in existence is the God of Israel (Ex 5:1; Isa 44:6; 45:5-6; 46:9; Luke 1:68).

with: Grk. meta, prep. See verse 8 above. a loud: Grk. megas, adj., exceeding a standard and therefore impressive, used here in the sense of decibels or volume. voice: Grk. phōnē. See verse 13 above. To glorify God is essentially to honor Him with praise. This worshipful act is unique to heavenly beings (Job 38:7; Ps 103:20; 148:1-2; Rev 4:9-11; 5:11-12) and humans that fear the God of Israel (Ps 22:23; 86:9, 12; Isa 66:5).

As modeled by David and the sons of Asaph in the Psalm of Thanksgiving (1Chr 16:8-36), glorifying God included proclaiming the greatness of God’s name (verse 8), offering public proclamation of what God has done (verses 8–9, 24), singing to the Lord (verses 9, 23), expressing triumphant joy in His name (verse 10), and giving thanks for His goodness and love (verse 34). Praising God was a normal response to Yeshua's miracles (Matt 15:31; Luke 5:25-26; 7:16; 13:13). In this case the man was not concerned about violating public decorum. Though before the man had kept his distance, now he drew near to Yeshua.

16 and he fell on his face at his feet, giving thanks to him; and he was a Samaritan.

Reference: Luke 10:33; John 4:9.

and: Grk. kai, conj. he fell: Grk. piptō, aor., to drop from a relatively high position to a lower position. on: Grk. epi, prep. used primarily as a marker of position or location; on, upon, over. his: Grk. autos, personal pronoun. face: Grk. prosōpon, that which forms the prominent identifying part of a person, the face. Luke notes that one other man fell on his face before Yeshua and he also suffered from a skin disease (Luke 5:12). The idiomatic description is not of causing injury to the face but of bowing down or kneeling with the head facing the ground.

at: Grk. para, prep. with the root meaning of beside (DM 108), conveys association between persons, things, or circumstances, which may denote (1) a point of origin, from; or (2) proximity; at, before, beside, near, with, in the presence of. The second usage applies here. his: Grk. autos. feet: pl. of Grk. pous, the anatomical limb of the foot. giving thanks: Grk. eucharisteō, pres. part., to thank or to give thanks. The verb occurs 38 times in the Besekh in a variety of contexts in relation or response to something received (e.g. Matt 15:36; John 6:11; Acts 27:35; Php 4:6; 1Tim 2:1; Rev 7:12). to him: Grk. autos; Yeshua.

The man first glorified God who is the source of healing (Ps 103:3) and then he thanked Yeshua personally as God's agent of healing. and: Grk. kai. he was: Grk. eimi, impf. See verse 1 above. a Samaritan: Grk. Samaritēs, Samaritan, meaning one whose place of origin is Samaria (Heb. Shomron), the territory that lay between Galilee and Judea. See the map here. Contrary to common interpretation the Samaritans were descendants of Jacob (John 4:12) and part of the Jewish world. They were not Gentiles. The Samaritans shared the beliefs and practices of mainstream Judaism of the day and reverenced holy traditions set forth in the Torah.

Richard Coggins writes, "The Samaritans are best understood as a conservative group within the total spectrum of Judaism. This rather clumsy definition is necessary because of the ambiguity of the word "Judaism" (OCB 671). In modern Judaism the Samaritan Jews might be comparable to the Karaite Jews, who regard the written Torah as the only authority for Jewish practice. For a discussion of the history and identity of the Samaritans see my article Who Were the Samaritans?

Farrar suggests the Samaritan had probably headed for Mt. Gerizim near Shechem where priests were located (cf. John 4:20-21). Luke's identification of the man who glorified God and personally thanked Yeshua as a Samaritan is deliberate. Two other Samaritans are noted in the apostolic narratives, a caring traveler who helped an injured Jew when a priest and Levite refused help (Luke 10:33) and a Samaritan woman who welcomed Yeshua as the Messiah (John 4:25-29).

17 Then answering Yeshua said, "Were not ten cleansed? But where are the nine?

Then: Grk. de, conj. answering: Grk. apokrinomai, aor. pass. part., to answer or respond verbally to something said by someone, to the Samaritan's thanksgiving. Yeshua: Grk. Iēsous. See verse 13 above. said: Grk. legō, aor. See verse 1 above. Were not: Grk. ouchi, adv. See verse 8 above. The adverb actually is the first word in the Greek text of Yeshua's quotation and in that position functions as an interrogative implying an affirmative answer. ten: Grk. deka, the number ten. cleansed: Grk. katharizō, aor. See verse 14 above. But: Grk. de. where: Grk. pou, adv. of place; where, at which place. are the nine: Grk. ho ennea, the numeral nine. Henry Morris comments that the Lord takes note of both those who thank him and those who do not (cf. Luke 7:44-46) (DSB).

Barnes suggests the nine men had no gratitude to God or their Benefactor. They had wanted to be cleansed so they could resume their lives and they got what they wanted. They had no interest in Yeshua beyond the immediate physical need, so their souls were left in an unclean state. Yeshua had commanded the men to go to a priest, and they took the command literally. Yet in their going they apparently did not express praise to God as typically occurred. Indeed Yeshua seems to reprove the men for not offering verbal gratitude. Yeshua's probing question "where are the nine?" implies he had rendered judgment, "they have their reward" (Matt 6:2, 5, 16).

18 Was no one found having returned to give glory to God, except this foreigner?"

Was no one: Grk. ouchi, adv. See verse 8 above and the previous verse. found: Grk. heuriskō, aor. pass., to discover or find something, especially after searching. having returned: Grk. hupostrephō, aor. part. See verse 15 above. to give: Grk. didōmi, aor. inf., to give, used in a wide variety of situations, often with the focus on generosity. glory: Grk. doxa, what evokes good opinion, i.e. that something has intrinsic worth; glory, honor, splendor (Thayer). to God: Grk. ho theos. See verse 15 above. The expression "give glory to God" has a legal connotation meaning "to tell the truth" before the Judge of the universe (cf. Josh 7:19; 1Sam 6:5; John 9:24).

except: Grk. ei mē, lit. "if not," reflects a strong Hebraic negation that limits the preceding statement and introduces a condition required to prove a proposition. this: Grk. houtos, demonstrative pronoun. foreigner: Grk. allogenēs (from allos, "another" and genos, "family, kindred, nation), adj., of a different people group. The adjective occurs only here in the Besekh. The adjective occurs 28 times in the LXX, primarily to translate Heb. zuwr, to be a stranger or outsider (Ex 29:33; 30:33; Lev 22:10, 12; Num 1:51; 3:10, 38; 16:40; 18:4, 7). Mounce and SECB impose the meaning "not a Jew." Since the man was a Samaritan it would be more correct to say "not a Ioudaios" (John 4:9). Samaritans did not define their "Judaism" by Pharisee orthodoxy.

Yeshua does not use the term in a pejorative manner, but rather as reflective of contemporary Jewish culture. Orthodox Jews regarded Samaritans as no better than pagan Gentiles. The prejudice likely existed among disciples because Samaritan religion, while Torah-based, was opposed to much of the religious practices of the disciples. Based on Talmud references (Kiddushin, Megillah), Pharisees routinely referred to Samaritans with the slur "Cutheans" (Heb. Kuthah, a province in Assyria) because of the "foreigners" that Assyria and Babylon had resettled in the territory (2Kgs 17:23-24; Ezra 4:9-10). However, the Samaritans Yeshua met were descendants of Jacob.

19 And he said to him, "Stand up and go; your faith has saved you."

Reference: Luke 7:50.

And: Grk. kai, conj. he said: Grk. legō, aor. See verse 1 above. to him: Grk. autos, personal pronoun; the Samaritan. Stand up: Grk. anistēmi, aor. part., to rise, stand up or get up and in its ordinary use refers to the physical motion of transition from a sitting or recumbent position or simply standing. The participle is used again with a hortatory emphasis. and go: Grk. poreuomai, pres. mid. imp. See verse 11 above. The command to "go" means to go forth from here, but also implies the Jewish customary farewell, "go in peace" (Ex 4:18; Jdg 18:6; 1Sam 1:17; 2Sam 15:9; Mark 5:34; Luke 7:50; 8:48).

your: Grk. su, second person pronoun. faith: Grk. ho pistis. See verse 5 above. Yeshua alludes to the confidence the Samaritan had as the other nine that asking for healing expressed confidence in Yeshua's ability and willingness to heal. has saved you: Grk. sōzō, perf., to deliver or rescue from a hazardous condition, whether bodily peril, bodily death or spiritual peril, such as the wrath of God; deliver, save, rescue. Many versions translate the verb as "made well" and restrict the meaning to physical healing. If Yeshua had intended to focus solely on skin restoration he would have used iaomai (verse 15 above) or therapeuō (Luke 14:3).

Yeshua implies that the Samaritan's faith, also manifest in glorifying God and thanking Yeshua, accomplished something more than physical healing. Yeshua gave him spiritual deliverance and made him whole. Yeshua's declaration is the same as he gave to the woman who anointed his feet (Luke 7:50).

Kingdom Present, 17:20-21

20 Now having been asked by the Pharisees as to when the kingdom of God would come, he answered them and said, "The kingdom of God is not coming with careful observation;

Reference: Luke 19:11; Acts 1:6.

Now: Grk. de, conj. having been asked: Grk. eperōtaō, aor. pass. part., to present an inquiry or put a question to someone; ask. by: Grk. hupo, prep., may be used as (1) a marker of agent or cause; by; or (2) as a marker of a position that is relatively lower; below, under. The first meaning applies here and stresses "under the authority of." the Pharisees: pl. of Grk. ho Pharisaios, a rough transliteration of Heb. P'rushim, meaning "separatists," a major religious body in first century Israel. Their theology and pietistic code of conduct provided the basis for Orthodox Judaism. For more information on the Pharisees see my comment on Luke 5:17.

as to when: Grk. pote, temporal particle; when, at last. the kingdom: Grk. ho basileia, kingdom, sovereignty, or royal power. of God: Grk. ho theos. See verse 15 above. The general hope that God would establish His reign as King over all the earth, with all idolatry banished, has its roots in the Tanakh and further emphasized in intertestamental Jewish literature. By the first century Jewish teaching associated the Kingdom of God with the reign of the Messiah on earth. For an explanation of the important doctrine of the Kingdom of God see my comment on Luke 4:43.

would come: Grk. erchomai, pres. mid. See verse 1 above. The present tense is used here to indicate an anticipated future event. Luke refers to a previous occasion when Pharisees posed this question, but no apostolic narrative records the incident. There was much discussion in Rabbinic circles about when the Messiah would establish the Kingdom of God on the earth. Some Pharisees held a specific belief regarding God's' timeline: "The world will exist for six thousand years, then for one thousand years it will be desolate” (Sanhedrin 97a).

In the same source another Rabbi taught, "The world is to exist six thousand years. In the first two thousand there was desolation; two thousand years the Torah flourished; and the next two thousand years is the Messianic era." However, most rabbis condemned attempts to calculate the end, as recorded in the Talmud, "Blasted be the bones of those who calculate the end [i.e., the Messiah]. For they would say, since the predetermined time has arrived, and yet he has not come, he will never come" (Sanh. 97b). Pharisee teachers then suggested various conditions that would signal the end, employing the expression "The son of David will not come until…" (Sanh. 98a-b).

he answered: Grk. apokrinomai, aor. See verse 17 above. them: pl. of Grk. autos, personal pronoun; the Pharisees. Yeshua responded to the question. and: Grk. kai, conj. said: Grk. legō, aor. See verse 1 above. The combination of the verbs "answered and said," occurring frequently in biblical narratives, is a typical Hebraic way of advancing the narrative of dialog (e.g., Gen 27:39; 40:18; Josh 24:16; Jdg 20:4; 1Sam 1:17). The verb "answered" emphasizes that a verbal response was made and "said" introduces the quotation.

The kingdom of God: Grk. ho basileia ho theos. is not: Grk. ou, adv., a particle used in an unqualified denial or negation; no, not. coming: Grk. erchomai, pres. with: Grk. meta, prep. See verse 9 above. careful observation: Grk. paratērēsis (from paratēreō, to watch closely), close observance or careful scrutiny. The noun occurs only here in the Besekh. Archer suggests the noun denotes diligent watching in order to exercise control (HELPS). A hint of the noun's meaning is that the root verb is used of the religious leaders closely watching Yeshua (Mark 3:2; Luke 6:7; 14:1; 20:20).

Some versions translate the noun as "signs to be observed" or words to that effect (AMP, CEB, CJB, ESVUK, LSB, TLB, NASB, NET, NLT, RSV, TLV). This translation is misleading since Yeshua will inform his disciples of "signs" of the coming of the Messianic Kingdom in the following teaching and in the Olivet Discourse. Yeshua refused to offer this revelation to the Pharisees. Previously religious leaders had asked Yeshua for a sign that would validate his divinely appointed authority (Matt 12:38-39; 16:1-4; Luke 11:16, 29-30). These adversaries did not specify a sign for Yeshua to produce. By leaving the decision to Yeshua they could then claim that his choice was inadequate.

Liefeld notes that the time of the coming of the kingdom was important to both Pharisees and disciples of Yeshua, though for different reasons. By the time Luke was written, rumors were abroad that the day of the Lord had already come (2Th 2:1-2). Later, others would question whether the Lord would return at all (2Pet 3:3-4). Before this point in Luke, Yeshua had made it clear that the kingdom had already come insofar as God's power was unleashed against demons (Luke 11:20). Yeshua will shortly explain by a parable that the full expression of the kingdom will not take place in the immediate future (19:11).

The mention of "careful observation" may allude to the fact that various Pharisee teachers offered conditions that would signal the end, employing the expression "The son of David will not come until…" (Sanh. 98a-b). Fulfillment of the conditions would provide assurance of the immanence of fulfillment. Some of the conditions are very strange, such as "The Son of David will not come until a fish is sought for an invalid and cannot be procured," based on Ezekiel 29:21; 32:14; and "The son of David will not come until there are no conceited men in Israel," based on Zephaniah 3:11-12.

Yeshua may have interpreted the question of the Pharisees as asking for a similar set of conditions that could be anticipated, and since he would not satisfy their demand they watched him closely in case he acted to fulfill Messianic prophecy. So, Yeshua dares the Pharisees with "watch me all you want."

21 nor will they say, 'Behold, here it is!' or, 'There it is!' For behold, the kingdom of God is inside of you."

Reference: See verse 23 below.

nor: Grk. oude, adv., negative particle that links a negative statement as complementary to a preceding negative; neither, not even, nor. will they say: Grk. ereō, fut., 3p-pl. See verse 8 above. The third person could refer to Pharisees or others anticipating immediate fulfillment of Messianic prophecy. Behold: Grk. idou, aor. imp., demonstrative interjection that arouses the attention of hearers or readers; (you) see, look, behold (BAG). here it is: Grk. hōde, adv., in this place. or: Grk. ē, conj. See verse 2 above. There it is: Grk. ekei, adv. of location, in that place, there.

Use of "here" and "there" denote anticipation of Messiah's throne and the Kingdom's authoritative presence being established in a particular place, country or city, accompanied by the "regalia" of regal power and observed by men (Gill). Stern notes that the Pharisees expected a physical kingdom whose beginning could be dated with some precision. Yeshua rebuts two Pharisee assumptions. First, the Kingdom will not come according to events the Pharisees can watch for and control. Yeshua is thus saying that people are the subjects, not the timekeepers, of God's kingdom (Liefeld). Second, the Kingdom will not be established in a place of Pharisee choosing. Instead Yeshua asserts that he brings a spiritual kingdom.

For: Grk. gar, conj., a contraction of ge ("yet") and ara ("then"), and in a broad sense means "certainly it follows that;" for. The conjunction is used to express cause, explanation, inference or continuation as shaped by the preceding statement. behold: Grk. idou. Yeshua now declares the truth of reality. the kingdom of God: Grk. ho basileia ho theos. See the previous verse. is: Grk. eimi, pres. See verse 1 above. inside: Grk. entos, adv. of location; inside, within. of you: pl. of Grk. humeis, pl. second person pronoun. Bible versions are divided over translation of this clause, some translating entos with 'inside' or 'within,' and others translating entos with 'among' or 'in the midst of.'

Translating entos as 'among' or 'midst' associates the Kingdom of God with Yeshua himself. The Kingdom of God is here because the King is here. When Yeshua began his ministry he did announce that the Kingdom had arrived in his person (Mark 1:15). Liefeld and Plummer favor this option because the statement is addressed to the Pharisees and most of them refused to believe in Yeshua as the Messiah. While Yeshua was quite capable of offering truth with a double meaning (and a few commentators allow it here), he surely would have used the term mesos (midst, middle or center) for the Kingdom being present among the Pharisees.

In the LXX entos is used in reference to the condition of the heart (Ps 39:3; 103:1; 109:22; Isa 16:11; Dan 10:16). Thus, Yeshua's use of entos as "inside" implies that the Kingdom of God is a personal spiritual reality. The phrase "inside of you" refers to the inner change that takes place when people trust in God (Stern). Obviously the Pharisees did not have "kingdom hearts" and Yeshua corrects their mistaken thinking. A person cannot be ready for the reality of the Kingdom of God ruled over by the Messiah unless the heart is ready to be ruled by the King. It is also possible that Yeshua recounted the past conversation with the Pharisees to his disciples and the declaration that begins with "For behold" is addressed to them, which is continued in the next verse.

Revelation of the Son of Man, 17:22-25

22 Then he said to the disciples, "Days will come when you will desire to see one of the days of the Son of Man, and you will not see it."

Reference: Acts 1:6.

And: Grk. de, conj. he said: Grk. legō, aor. See verse 1 above. to: Grk. pros, prep. See verse 1 above. the disciples: pl. of Grk. ho mathētēs. See verse 1 above. Yeshua now expands on the declaration of the previous verse. Days: pl. of Grk. hēmera. See verse 4 above. The noun is used here of an imprecise period in the future. will come: Grk. erchomai, fut. mid., 3p-pl. See verse 1 above. Levine notes that the verbal phrase "days are coming" is a Hebrew prophetic expression (cf. 1Sam 2:31; 2Kgs 20:17; Isa 39:6; Jer 7:32; 9:25; 16:14; 19:6; 23:5; 30:3; 31:27; 51:47; Amos 4:2; 8:11; 9:13). This verbal phrase alludes to the future after the Ascension.

when: Grk. hote, temporal adv., when, at which time. you will desire: Grk. epithumeō, fut., 2p-pl., may mean (1) have a strong desire for, desire, long for; or (2) have inordinate desire, implying intent to acquire, covet, lust. The first meaning is intended here. to see: Grk. horaō, aor. inf. See verse 14 above. one: Grk. heis, adj., the number one. of the days: pl. of Grk. ho hēmera. of the Son: Grk. ho huios, generally a male offspring, whether by direct birth or by more remote ancestry. of Man: Grk. ho anthrōpos, human being, man or mankind.

The title "Son of Man" is an allusion to Daniel 7:13. During his earthly ministry Yeshua repeatedly used this title of himself without explanation, but no one ever addressed him by it. In Luke the title first occurs in 5:24. See the note there. From the Jewish point of view "Son of Man" is the Messiah. The "days of the Son of Man" alludes to the Messianic kingdom in the age to come.

Plummer comments that the common rendering, "one of the days," etc., makes good sense. But the expression could be taken as a Hebraism with "heis" being used for "first" (cf. Matt 28:1; Mark 16:2; Luke 24:1; John 20:1, 19; Acts 20:7; 1Cor 16:2). In this case the desire would be for "the first of the days of the Son of Man," the day of His return. However, heis lacks the definite article, so "one of the days" alludes to the initial days of the Son's return, which include important actions: the resurrection, the gathering of the saints, Messiah's transit from Heaven to earth, the defeat of opposing forces and the Messianic judgment of the sheep and goats (Matt 25:31-33; Mark 13:27; 2Cor 5:10; 2Th 1:6-10).

and: Grk. kai, conj. you will not: Grk. ou, adv. see it: Grk. horaō, fut. mid., 2p-pl. Plummer notes that Yeshua does not mean that hereafter there will be a time when the disciples will long in vain for one day of intimate association with Yeshua as they were constantly enjoying at the present time. Yeshua means that his disciples will long for the fulfillment of Messianic promise. So just before his ascension they will ask, "Lord, shall you be restoring the kingdom to Israel at this time?" (Acts 1:6). Disciples longed for the appearance of their Messiah (1Th 1:10), and Paul provided reassurance about the manner of the Second Coming (1Th 4:13-18; 5:1-13).

The apostle Paul will express his own desire for the Lord's return. His first letter to the congregation in Corinth closes with the Aramaic appeal, "Maranatha" ("Lord come!) (1Cor 16:22). Then in his letter to the Roman congregation Paul says, "we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body" (Rom 8:23 NASU). In his letter to the congregation of Philippi, Paul writes, "For our citizenship is in heaven, and from there we eagerly wait for the Savior, the Lord Yeshua the Messiah" (Php 3:20 TLV). Finally, the apostle John after receiving prophetic messages and visions concerning the last day declares "Come Lord Yeshua!" (Rev 22:20).

On this occasion Yeshua informed his disciples that they would not experience the eschatological appearance of the Son of Man and associated prophesied events during their lifetimes. Yeshua will reiterate to his disciples this reality before his ascension, "It is not of yours to know times or seasons which the Father has appointed by His own authority" (Acts 1:7). They will see these things after the general resurrection when "every eye will see." There is much that must take place beforehand and Yeshua proceeds to outline key future events.

23 And they will say to you, 'Behold, there! Behold, here!' Do not go forth nor follow.

Reference: Matthew 24:23; Mark 13:21; Luke 21:8.

And: Grk. kai, conj. they will say: Grk. legō, fut., 3p-pl. See verse 1 above. to you: Grk. humeis, pl. second person pronoun; the disciples. Behold: Grk. idou, aor. imp. See verse 21 above. there: Grk. ekei, adv. See verse 21 above. Behold: Grk. idou. here: Grk. hōde, adv. See verse 21 above. Do not: Grk. mē, adv. go forth: Grk. aperchomai, aor. subj., 2p-pl., to be in movement from a position with or without mention of a destination, to go away, depart or leave. The warning is given in relation to the enticement to go where Messiah might be. nor: Grk. mēde, adv., negative particle used in escalation of negation; not, nor.

follow: Grk. diōkō, aor. subj., 2p-pl., to chase or pursue; used here to mean to run after, follow after someone. The verb could also be used metaphorically, to seek after eagerly. Yeshua here gives a warning of false prophets who make predictions of the Second Coming and in so doing seek to gain a following and even a financial reward (cf. Matt 24:11, 24). Date setting is to be rejected and any claims of a local appearance are to be mistrusted. False prophesying has two elements identified in Scripture, although they do not always occur together.

First, false prophets may (a) counsel abandonment of the God of Israel, (b) counsel disobedience of God's commandments (Deut 13:1-3), (c) advocate false (heretical) teachings (1Tim 4:3; 2Pet 2:1), (d) tell people what they want to hear (2Tim 4:3), and/or (e) seek to financially benefit from their deceptive ministry (1Tim 6:9-10). They often engage in reprehensible conduct themselves, such as immorality or divination (Jer 23:14; Acts 8:9-24; 13:6-12).

Second, false prophets may announce predictions of end-time dates that do not come to pass (Deut 18:22; Mark 13:32), promise peace and prosperity when God has determined calamity (Jer 23:17; Ezek 13:16; 1Th 5:3), or even deny or ignore predictions of biblical prophecy (e.g., Jeremiah, Ezekiel, Daniel, and Yeshua). False prophets sometimes make their pronouncements based on dreams or visions or the bold declaration that "God told me" (cf. Jer 14:14; 23:25, 32; Lam 2:14; Ezek 13:7, 9, 23; 13:7-9; 21:29; 22:28; 27:15; Zech 10:2; Col 2:18). The second element should be a strong clue to cease giving a prophet credibility when the prediction doesn't come true.

Yeshua warned his disciples of false prophets in the Sermon on the Mount (Matt 7:15-16) and will reiterate the threat in the Olivet Discourse (Matt 24:11, 24). Paul similarly declared, "For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, and will turn away their ears from the truth and will turn aside to myths" (2Tim 4:3-4 NASU). Paul advised the disciples in Corinth to exercise appropriate and discerning judgment on any prophetic message (1Cor 14:29).

John instructed disciples to "test the spirits" (1Jn 4:1), i.e., evaluate carefully anyone who claims to speak for God. Merely, asserting that one's message is from God does not automatically provide credibility. The message must accord with Scripture to be accepted as divinely inspired.

Additional Note: False Predictions

In 1999 George Lyons, a Nazarene theologian, recounted the following list of false predictions of the Rapture and Second Coming:

● During the 12th century, the Franciscan scholar Joachim of Fiore set 1260 and 1369 as dates for the Second Coming.

● The Taborites, Bohemian opponents of the Roman Catholic Church, put forward three dates: 1420, 1525, and 1560.

● Early in the 19th century, Methodist Bible commentator Adam Clarke speculated, based on Dan. 8, that 1866 was a likely end-time date.

● Baptist preacher William Miller mistakenly predicted the Second Coming for 1844.

● Between 1861 and 1908 Michael Baxter set dozens of doomsday dates.

● The years of the great World Wars generated several predictions of the end--notably 1917 and between 1941 and 1948.

● In 1970, Hal Lindsay's Late Great Planet Earth predicted that the Second Coming would occur within a generation – "forty years or so" – after the founding of the modern state of Israel on May 14, 1948. His particular understanding of the Second Coming as a two-phase event presumed that there would be a secret Rapture of believers in 1981 and the Second Coming proper in 1988. One false alarm did not cure Lindsay of date-setting. He currently predicts 2007 as the likely year for the Second Coming--40 years after the 1967 Arab-Israeli "Six-Day War." Thus, he expected the Rapture in 2000.

● In the mid-1970s, Cyril Hutchinson suggested that the so-called "Jupiter Effect"- a rare alignment of the nine planets of our solar system on the same side of the sun expected in 1982 – just might be a good time for the Second Coming.

● In 1982, Benjamin Creme announced that the Yeshua had already reappeared as a Pakistani named Maitreya in 1977 and was living in London.

● In 1988, Edgar C. Whisenant gave the most precise predictions of the Lord's return: actually a three-phase Second Coming – September 1988, March 1992, and September 1995.

● In 1992, "Missions for the Coming Days" published ads in several United States newspapers predicting the Rapture on October 28, 1992.

● In 1994, Harold Camping announced that he was "99 percent sure" that the end of the world would occur on September 6, 1994. [NOTE: Camping also made a prediction for May 11, 2011, and then October 21, 2011.]

● Also in 1994 Gary L. Cutler suggested a date between 1995 and 1997 as a good possibility for the Second Coming.

● In 1992, Marilyn J. Agee set the date for the Rapture as May 31, 1998.

● (George Lyons, "False Alarms: The End is Near…Again," Illustrated Bible Life, Vol. 22, Number 4. Word Action Publishers: July 25, 1999; p. 32)

It is ironic that much of the modern date-setting has been done by Dispensationalists or those who hold the belief in the immanency of Yeshua's return and a pre-tribulation Rapture. Yeshua gave the disciples a chronology of last days' events in the Olivet Discourse and then again in the book of Revelation. He would not have mocked his disciples by implying he might return any moment when he knew for a fact that it wouldn't occur in their lifetimes.

He warned his disciples before the Ascension that there are times and seasons in God's planning that still lay in the future (Acts 1:7), so there was no need to sit around with their eyes on the horizon. However, the disciples needed the message to be ready at all times for accountability, because they (and we) could die at any time. Death is an appointment we shall all keep (Heb 9:27) and based on history a far greater certainty than being alive when he returns. Yeshua never said he might come at any time, only that he will come at a time when he isn't expected (Matt 24:36).

It is a grievous sin to falsely prophesy that God will do something and then it does not come to pass (Deut 18:22). Attempting to deduce the date from feast calendars or "biblical coding," engaging in "newspaper exegesis" of current events or claiming special knowledge is engaging in folly of the highest order. The saints should ignore such false prophets and stop funding their ministries. The futile efforts to deduce the date for the Second Coming reflects at least a failure to believe the Word of God and at worst an arrogant confidence in human reason. The Father keeps His own secret counsels (Deut 29:29; Matt 24:36). The Jewish Sages affirmed that the day of Messiah's redemption is a divinely guarded secret (Pesachim 54b). No one knows the date or can know the date — end of argument.

24 For just like the lightning, flashing from one part under heaven, shines to the other part under heaven, so will be the Son of Man in his Day.

Reference: Matthew 24:27.

For: Grk. gar, conj. See verse 21 above. just like: Grk. hōsper, adv. of manner relating events and conditions, even as, just as. the lightning: Grk. ho astrapē, a stream of light or lightning, and in the Besekh generally means atmospheric lightning. Lightning is a giant spark of electricity in the atmosphere between clouds, the air, or the ground. flashing: Grk. astraptō, pres. part., to flash, to gleam, to shine like lightning. The verb occurs only in Luke (also 24:4). from: Grk. ek, prep., lit. "out of." See verse 7 above. one part: Grk. ho, definite article, but used here as a relative pronoun. under: Grk. hupo, prep. See verse 20 above.

heaven: Grk. ho ouranos refers to the area above the earth that encompasses three "heavens" (Ps 148:1-4): the atmosphere, interstellar space and the location of God's throne. The great majority of versions translate the noun as "sky." Speaking in Hebrew Yeshua would have used the plural Heb. hashamayim ("the heavens"), which is normally translated in the LXX with the singular form of ouranos. Yeshua does describe an observable meteorological phenomenon, but the syntax implies that lightning occurs under the authority of Heaven. Indeed, lightning and thunder mark the very presence of God (cf. Ex 19:16-17).

shines: Grk. lampō, pres., to give light, to shine. to the other part: Grk. ho. under: Grk. hupo. heaven: Grk. ouranos. Lightning can flash in any direction. Lightning occurs in a fraction of a second (see an explanation at NWS). The analogy of lightning emphasizes both speed and location. so: Grk. houtōs, adv. See verse 10 above. will be: Grk. eimi, pres. mid. See verse 1 above. the Son: Grk. ho huios. of Man: Grk. ho anthrōpos. See verse 22 above. in: Grk. en, prep. his: Grk. autos, personal pronoun. Day: Grk. ho hēmera. See verse 4 above. Here the noun refers to an appointed day, the day Messiah publicly appears in glory (1Cor 1:8; 5:5; Php 1:6, 20; 2:16).

The comparison to lightning means that the return of the Messiah will be public ("every eye will see," Rev 1:7); it won't happen in secret. The coming of the Son of Man will also happen quickly (Rev 22:7, 12, 20). When the Father says the time has come, the speed of Messiah's transit from His heavenly throne to earth requires no more time than one's eye to blink (1Cor 15:52), much too quickly for anyone to have time for repentance. The Day of the Son of Man is also to be associated with the Day of the Lord (Acts 2:20; 1Th 5:2; 2Th 2:2; 2Pet 3:10). Liefeld observes that with this revelation rumors of seeing Yeshua in various places ("here," "there," vv. 21, 23) cannot be true.

25 But first it is necessary for him to suffer many things, and to be rejected by this generation.

Reference: Matthew 16:21; Mark 8:31; Luke 9:22.

But: Grk. de, conj. first: Grk. prōton, having to do with beforeness, here emphasizing sequence of action; first. it is necessary: Grk. dei, impersonal verb from deō ('lack, stand in need of') and thus conveys the idea of something that's necessary, something that must or needs to happen; "it is necessary, there is need of, it behooves, is right and proper." for him: Grk. autos, personal pronoun. to suffer: Grk. paschō, aor. inf., to experience strong emotion, often with a negative connotation in association with bad circumstances or various afflictions.

many things: n. pl. of Grk. polus, adj., extensive in scope, either indicating number ("many"); or high degree in amount or quality ("much, great"), here the former. See a complete list of prophecies of Messiah's sufferings and their fulfillment here. and: Grk. kai, conj. to be rejected: Grk. apodokimazō, aor. pass. inf., to refuse to recognize as qualified. The addition of the preposition apo indicates rejection after examination. Thus, the verb means to discard or to reject. Yeshua refers here to the mission of the First Advent. The suffering and rejection could not be avoided, both because of the hostility of his adversaries and the providential plan of God for final atonement and redemption (Acts 2:23).

by: Grk. apo, prep. used generally as a marker of either separation or origin, here the latter. this: Grk. houtos, demonstrative pronoun. generation: Grk. ho genea, generation, and can refer to (1) persons with common interests, kind of people; (2) people; linked as contemporaries, generation; (3) a span of time loosely equal to a generation; or (4) a family line represented in a genealogy. The second meaning is intended here. Liefeld comments that the inclusion of the passion prediction is natural in Luke, who stresses the order of suffering before glory (cf. 24:26, 46; Acts 17:3). "This generation" may obliquely refer back to the Pharisees. Broadly it refers to Yeshua's contemporaries, called elsewhere by him "unbelieving and perverse" (9:41) and "wicked" (11:29; cf. 11:31-32, 50-51).

Days of Judgment, 17:26-32

26 And just as it came to pass in the days of Noah, thus will it be also in the days of the Son of Man:

Reference: Genesis 6−9; Matthew 24:37; Hebrews 11:7; DSS 6Q1-PaleoGenesis; 2Esdras 3:9-11; Sirach 44:17.

And: Grk. kai, conj. just as: Grk. kathōs, adv. emphasizing similarity, conformity, proportion or manner; as, just as. it came to pass: Grk. ginomai, aor. mid. See verse 11 above. in: Grk. en, prep. the days: pl. of Grk. ho hēmera. See verse 4 above. The plural noun refers to the age of history. See the Additional Note below. of Noah: Grk. Nōe, which transliterates Heb. Noach ("rest"), the son of Lamech (Gen 5:28f) and the ninth generation after Adam (1Chr 1:4). By the time Noah was 500 years old he had begat three sons: Japheth, Shem and Ham (cf. Gen 5:32; 6:10; 10:21; 11:10) (Ussher 19). The "days of Noah" allude to the period leading up to the global deluge and the ark adventure.

thus: Grk. houtōs, adv. See verse 10 above. will it be: Grk. eimi, fut. mid. See verse 1 above. also: Grk. kai, conj. in: Grk. en. the days: pl. of Grk. ho hēmera. of the Son: Grk. ho huios. of Man: Grk. ho anthrōpos. See verse 22 above for this Messianic title. Again, the "days" of the Son of Man alludes to an immediate time anticipating and including the actual day of Yeshua's public arrival from Heaven. He asserts a direct correlation between the "days of Noah" and the "days of the Son of Man," which should be taken literally.

Additional Note: Dating the Life of Noah

According to genealogical data in the MT Noah was born in the year 1056 from creation, but according to genealogical data in the LXX the year of his birth was 1662. Josephus concurred with the genealogical chronology of the LXX (Ant. I, 3:4). Relevant to this issue is that the Septuagint dates from the 2nd century B.C. The Masoretic Text dates no earlier than the 2nd century A.D. when work began on developing a canonical Hebrew Bible under the leadership of Rabbi Akiva, which continued for several more centuries. The oldest existing manuscripts of the MT date from the 9th century A.D.

The reason for the difference is that the MT reduced the birth years of Seth, Enosh, Kenan, Mahalalel, and Enoch each by one hundred years and added it to the total lifespan. They made this adjustment in the birth years in order to support the belief that Shem was Melchizedek. See the explanation here.

27 they were eating, they were drinking, they were marrying, they were being given in marriage, until that day Noah entered into the ark, and the deluge came and destroyed all.

Reference: Genesis 6:1-4; 7:6-23; Matthew 24:38; 2Peter 2:5.

Yeshua now clarifies the correspondence between the "days of Noah" and the "days of the Son of Man" and specifies four categories of social interaction in the antediluvian age. they were eating: Grk. esthiō, impf., 3p-pl. See verse 8 above. they were drinking: Grk. pinō, impf., 3p-pl. See verse 8 above. The combination of "eating" and "drinking" commonly referred to a festive gathering and celebration (Deut 14:26; 1Sam 1:9; 30:16; 1Kgs 4:20; Job 1:13). The "eating and drinking" could be viewed negatively as a devotion to pleasure and partying with overeating and alcohol indulgence (Ex 32:6; Isa 22:13; 56:12; Matt 11:19; Luke 7:34; 12:19; Rom 14:17; 1Cor 10:7; 15:32; 2Tim 3:4; 1Pet 4:3).

they were marrying: Grk. gameō (from gamos, "wedding feast, marriage"), impf., 3p-pl., taking a wife in marriage. The Hebrew equivalent in the context of marriage is laqach, "to take," which in practical terms means "to consummate." In biblical accounts a wife never takes a husband, but a husband takes a wife (e.g., Gen 4:19; 6:2; 11:29; 24:67). Prior to the Sinaitic covenant a man acquired a wife at will by obtaining her consent and then taking her into his tent or house and having intercourse in private. Marriage began at that point (e.g., Gen 25:1; 38:1-3; Ex 2:1).

they were being given in marriage: Grk. gamizō, impf. pass., 3p-pl., to give a woman in marriage, which alludes to a father conveying his daughter to a man as a bride (Gen 29:19, 28; 34:8-9, 12, 14, 16). See my web article Marriage in Ancient Israel. The combination of the four verbs could suggest that continual wedding celebrations characterized the antediluvian age (cf. Gen 6:1-4). Viewed as a negative characteristic of the last days the constant marrying could allude to the prevalence of divorcing and remarrying.

The analogy draws the disciples' attention to the societal conditions of the time in order to drive home his point about the last days. Noah must have appeared to be an eccentric, because for decades (cf. Gen 6:3), he announced God's intention to destroy the world with water and worked to build a sea-worthy ship, but life was too good to pay serious attention to a religious nut. The reference to the activities of that time stresses that prior to the unexpected time of God's judgment the antediluvian world was a time of prosperity and social indulgence.

Plummer comments that the point is not merely that they were living their ordinary lives, but that they were wholly given up to external things. People carried on with their normal activities of married life and feasting and had no inkling that they would perish suddenly. Thus, the people of Noah's day were spiritually unprepared to meet their Creator. until: Grk. achri, adv., a function word signifying an interval between two points with focus on continuity, here of an extension in time; as far as, until, while. that: Grk. hos, relative pronoun. See verse 1 above. day: Grk. hēmera. See verse 4 above. The four activities came to a sudden end on a particular day.

Noah: Grk. Nōe. See the previous verse. entered: Grk. eiserchomai, aor. See verse 7 above. into: Grk. eis, prep. the ark: Grk. ho kibōtos (for Heb. tebah), properly a wooden box (HELPS), but used first of a seafaring vessel. God instructed Noah to build a vessel to carry his family and animals of every kind in order to survive the coming deluge.

"14 Make yourself an ark of gopher wood. Make rooms in the ark, and cover it inside and out with pitch. 15 This is how you are to make it: the length of the ark 300 cubits, its breadth 50 cubits, and its height 30 cubits. 16 Make a roof for the ark, and finish it to a cubit above, and set the door of the ark in its side. Make it with lower, second, and third decks." (Gen 6:14-16 ESV)

Given the dimensions of 300 cubits long (437 ft.), 50 cubits wide (73 ft.) and 30 cubits high (44 ft.), the ark was more like a barge or a floating box with no means of propulsion. That would give a volume of 1,396,000 cubic feet and a gross tonnage of 13,960 tons. Noah followed the building instructions down to every detail. The size of the ark was clearly too large for regional fauna. The volumetric capacity would equal 522 standard railroad stock cars, enough to carry 125,000 sheep-sized animals and far more than enough to carry two of every known kind of land animal, living or extinct (TGR 181).

The construction materials were unique. The word "gopher" occurs only in Genesis 6:14 and this tree may have only existed in primeval earth and had water resistance properties. Then Noah was to apply a water resistant sealant inside and outside the vessel to prevent any leakage. Dr. Henry M. Morris pointed out that the dimensions of the ark were ideally designed for both stability and capacity. It has been shown hydrodynamically that the ark would have been practically impossible to capsize and would have been reasonably comfortable, even during violent waves and winds (DSB 21).

Genesis does not record when Noah was instructed to build the ark or how long construction took, but the reported chronology contains a hint. When Noah was 500 years old (Gen 5:32) God gave a prophetic warning that the limit of mankind existence on the earth would not exceed one hundred and twenty years (Gen 6:3). The cataclysmic deluge came upon the world when Noah was 600 years old (Gen 7:6). Given the extraordinary dimensions of the ark construction was probably going on for most of the century that preceded the deluge (TGR 183).

and: Grk. kai, conj. the deluge: Grk. ho kataklusmos, deluge, used only of Noah's flood (Luke 17:27; 2Pet 2:5). The Hebrew text of Genesis has mabbul, which likewise applies only to the total inundation of Noah's world (Gen 7:10; 9:11). Primeval earth had been watered by gentle mists (Gen 2:6), but heavy rain and flood were unknown to the human population. came: Grk. erchomai, aor. See verse 1 above. The Genesis narrative describes a global cataclysm, not a local flood. The great deluge happened when the "fountains of the deep" and the "floodgates of heaven" opened in one day (Gen 7:11). Then rain poured for 40 days and nights (Gen 7:12). Waters covered all mountains and 15 cubits above the highest mountains (Gen 7:19-20).

and destroyed: Grk. apollumi, aor., may mean (1) cause severe damage; destroy, kill, ruin; or (2) experience disconnection or separation; lose, perish, die. The second meaning applies here with focus on loss of life. all: mas. pl. of Grk. pas, adj. See verse 10 above. All with breath (humans and animals) outside the ark died (Gen 6:17; 7:21-23; 8:21). Only Noah and his family were saved (Gen 7:23). They were in the ark for over a year (Gen 7:11; 8:14). See my article The Global Deluge.

Consideration needs to be given to the nature of God who does not change (Mal 3:6; Heb 13:8). God did not rapture Noah and his family to heaven in the midst of wrath. The obvious fact that has a direct bearing on the Second Coming is that on the same day that everyone else in the world drowned only Noah and his family were left alive (Gen 6:11, 13; Matt 24:39). The deliverance of Noah and his family was not secret, but a very public event. Thus, the deliverance of God's people will take place coincidental with the outpouring of God's wrath on the world.

28 Likewise, just as it came to pass in the days of Lot: they were eating, they were drinking, they were buying, they were selling, they were planting, they were building;

Reference: Genesis 18:20-21; 19:1-14.

Likewise: Grk. homoiōs, adv., in like manner, similarly. In other words, similar to what happened in Noah's time. just as: Grk. kathōs, adv. See verse 26 above. it came to pass: Grk. ginomai, aor. mid. See verse 11 above. in: Grk. en, prep. the days: pl. of Grk. ho hēmera. See verses 4 and 26 above. of Lot: Grk. Lōt (for Heb. Lowt, "concealed"). Lot was the son of Haran and nephew of Abraham (Gen 11:27). Lot, whose father died in Ur (Gen 11:28), traveled with his grandfather to Haran (Gen 11:31). When Abraham left Haran for Canaan, Lot and his household went with him (Gen 12:5). Eventually Abraham and Lot settled between Bethel and Ai.

Sometime later a famine occurred in the land and Abraham took his family to Egypt and sojourned there for a time (Gen 12:10). While in Egypt Abraham's wealth increased in flocks and servants so that when he returned to Canaan he was very rich (Gen 13:1-2). Lot also acquired herds and flocks so large that the land was unable to support both and their herdsmen did not get along (Gen 13:2-7). To avoid any further trouble, the men separated their herds and households and Lot moved his household to the Valley of Siddim near the Salt Sea (Gen 13:8-12). The only other mention of Lot in the Besekh is by Peter, who in his second letter referred to Lot as a righteous man who was "oppressed by the sensual conduct of unprincipled men" (2Pet 2:7).

they were eating: Grk. esthiō, impf., 3p-pl. See verse 8 above. The plural third person of these six verbs denotes the inhabitants of Sodom and Gomorrah. they were drinking: Grk. pinō, impf., 3p-pl. See verse 8 above. The combination of "eating and drinking" alludes to sharing banquets or festival celebrations, as well as pleasure partying. they were buying: Grk. agorazō (from agora, "a market place"), impf., 3p-pl., to buy or purchase, in regard to a commercial transaction. The people went shopping for family needs. they were selling: Grk. pōleō, impf., 3p-pl., to sell or exchange goods for money. The verb refers to a commercial transaction. Some had goods to sell.

they were planting: Grk. phuteuō, impf., 3p-pl. See verse 6 above. Some engaged in farming. they were building: Grk. oikodomeō, impf., 3p-pl., to erect a structure, which can be new construction, restoration of a structure or adding on to an existing structure. Some were engaged in housing construction to satisfy population growth. Yeshua notes that Sodom was a thriving commercial center enjoying prosperity. Yet the city was also exceedingly wicked known for immoral perversion (Gen 13:13; 19:4-5). Indeed the first mention of the word "sinner" (Heb. chatta; Grk. hamartōlos) is in connection with Sodom (Gen 13:13).

Philo, the first century Jewish philosopher, suggests a connection between the prosperity of Sodom and its wickedness:

"And the cause of its excessive and immoderate intemperance was the unlimited abundance of supplies of all kinds which its inhabitants enjoyed. For the land was one with a deep soil, and well watered, and as such produced abundant crops of every kind of fruit every year. And he was a wise man and spoke truly who said-- "The greatest cause of all iniquity is found in overmuch prosperity." (On Abraham §134)

29 but on that day Lot went out from Sodom it rained fire and brimstone from heaven and destroyed all.

Reference: Genesis 19:24-25; Deuteronomy 29:23; 2Peter 2:6.

but: Grk. de, conj. on that: Grk. hos, relative pronoun. day: Grk. hēmera. See verse 4 above. Lot: Grk. Lōt. See the previous verse. went out: Grk. exerchomai, aor., to move away from a place or position, to go or come out, depart. from: Grk. apo, prep. Sodom: Grk. Sodoma, which transliterates Heb. S'dôm, one of five cities of the Valley of Siddim (Gen 14:2-3, 8, 10-11), near the Salt Sea, but its exact location is unknown. See the map here. The opening clause alludes to the fact that after moving to the Valley of Siddim Lot chose to establish a residence in Sodom (Gen 14:12; 19:1-2).

Lot's departure from Sodom came about when two angels arrived with a mission to destroy the city. God had already told Abraham that He intended to destroy Sodom and Gomorrah (Gen 18:20-23). Abraham interceded on behalf of Sodom, that if ten righteous men were found in Sodom that God would not destroy the city (Gen 18:32). God sent two angels to Sodom to carry out His judgment. When the angels arrived, Lot received them with hospitality. When the townsmen heard that two strangers were staying with Lot, they wanted to have sexual relations with them. Lot protected his guests and offered them his daughters instead.

The townsmen refused this offer and tried unsuccessfully to get the two strangers. For Lot's help, the angels revealed God's desire to destroy Sodom and urged Lot to take his family and flee the city. Lot's family included a wife, at least two sons, two daughters and two prospective sons-in-law (Gen 19:12). The sons and sons-in-law refused to leave and when Lot hesitated the angels took the hands of Lot, his wife and two daughters and removed them from the city (Gen 19:14-16). As soon as they were clear of the city, judgment fell.

it rained: Grk. brechō, aor., cause to become wet and ordinarily is used of precipitation. The verb alludes to descent from the sky like rain. fire: Grk. pur, a fire, as a physical state of burning. and: Grk. kai, conj. brimstone: Grk. theion, a word used for the yellow sulfurous mineral usually found near active volcanoes. Highly combustible, sulfur burns with a blue flame that emits a peculiar suffocating odor (sulfur dioxide). Scripture reports God using brimstone in judgment on the wicked (Gen 19:24; Ps 11:6; Ezek 34:8-10; 38:22; Rev 19:20), which may refer to a specially created divine fire or to molten elements erupting from below ground. In Isaiah 30:33 the "breath of the Lord" is described as being like brimstone.

from: Grk. apo. heaven: Grk. ouranos. See verse 24 above. Some versions translate the noun as "sky," but "heaven" is to be preferred because the phrase represents judgment directed from the throne of God. and destroyed: Grk. apollumi, aor. See verse 27 above. all: pl. of Grk. pas, adj. See verse 10 above. The adjective alludes to the fact that God destroyed the entire populations not only of Sodom, but of three other cities in the Valley of Siddim as well (Gen 19:23-24; Deut 29:23). Philo offered this analysis of God's judgment:

"detesting the unnatural and unlawful commerce of the people of Sodom, He extinguished it, and destroyed those who were inclined to these things, and that not by any ordinary chastisement, but He inflicted on them an astonishing novelty, and unheard of rarity of vengeance; (138) for, on a sudden, He commanded the sky to become overclouded and to pour forth a mighty shower, not of rain but of fire; and as the flame poured down, with a resistless and unceasing violence, the fields were burnt up, and the meadows, and all the dense groves, and the thick marshes, and the impenetrable thickets; the plain too was consumed, and all the crop of wheat, and of everything else that was sown; and all the trees of the mountain district were burnt up, the trunks and the very roots being consumed. (139) And the folds for the cattle, and the houses of the men, and the walls, and all that was in any building, whether of private or public property, were all burnt. And in one day these populous cities became the tomb of their inhabitants, and the vast edifices of stone and timber became thin dust and ashes. (140) And when the flames had consumed everything that was visible and that existed on the face of the earth, they proceeded to burn even the earth itself, penetrating into its lowest recesses, and destroying all the vivifying powers which existed within it so as to produce a complete and everlasting barrenness, so that it should never again be able to bear fruit, or to put forth any verdure; and to this very day it is scorched up." (On Abraham §137-140)

30 According to these it will be in that day the Son of Man is revealed.

Reference: Matthew 16:27; 1Cor 1:7; Colossians 3:4; 2Thesslonians 1:7; 1Peter 1:7; 4:13; 1John 2:28.

According to: Grk. kata, prep. used to signify (1) direction, 'against, down;' (2) position, 'down, upon;' or (3) conformity, 'according to, in reference to.' The third meaning is intended here. these: pl. of Grk. ho autos, personal pronoun. The phrase "according to these" alludes to the stories of Noah and Lot described above. it will be: Grk. eimi, fut. mid. See verse 1 above. in that: Grk. hos, relative pronoun. day: Grk. hēmera. See verse 4 above. The noun could refer to a specific appointed day on the calendar or more generally the time period immediately preceding the prophesied event. the Son: Grk. ho huios. of Man: Grk. ho anthrōpos. See verse 22 above. is revealed: Grk. apokaluptō, pres. pass., to cause to be fully known, to reveal, disclose or make known.

The revelation of the Son of Man refers to Yeshua's coming on the clouds as King to establish His reign on the earth. Contrary to Dispensationalist doctrine the revelation of the Savior and the rapture of the saints are coincidental events (Matt 24:30-31; Mark 13:26-27; Luke 21:27-29; 1Th 4:15-17), as illustrated by the gathering parables (Matt 3:12; 13:24-50). In the Olivet Discourse the term parousia ("advent, coming") will be used for the visible return of Yeshua from Heaven (Matt 24:3, 27, 37, 39), but parousia does not occur in Luke-Acts at all. The public revelation of the Son of Man was prophesied in the Tanakh:

"1 O sing to ADONAI a new song, for He has done marvelous things, His right hand and His holy arm have gained the victory for Him. 2 ADONAI has made known His salvation [Heb. Yeshuah]; in the sight of the nations He has revealed [LXX apokaluptō] His righteousness. 3 He has remembered His covenant loyalty and His faithfulness to the house of Israel; all the ends of the earth have seen the salvation [Heb. Yeshuah] of our God." (Psalm 98:1-3 BR)

"ADONAI has revealed [apokaluptō] His holy arm in the sight of all the nations, and all the uttermost parts of the earth shall see the salvation [Heb. Yeshuah] by our God." (LXX Isaiah 52:10 BR)

13 "I kept looking in the night visions, and behold, with the clouds of heaven One like a Son of Man was coming, and He came up to the Ancient of Days and was presented before Him. 14 And to Him was given dominion, glory and a kingdom, that all the peoples, nations and men of every language might serve Him. His dominion is an everlasting dominion which will not pass away; and His kingdom is one which will not be destroyed." (Daniel 7:13-14 NASU)

Yeshua makes the point here that the momentous event will include, as in the stories of Noah and Lot, both deliverance of the righteous and condemnation of the wicked on the same day. The public appearance of the glorified Messiah is further detailed in the Olivet Discourse (Matt 24:29-31; Mark 13:24-27; Luke 21:25-26). The "Day of the Son of Man" is also known as the "Day of the Messiah" (1Cor 1:8; Php 1:6, 10; 2:16) and the "Day of the Lord" (Acts 2:20; 1Cor 5:5; 1Th 5:2; 2Th 2:2; 2Pet 3:10). See my article The Day of the Lord.

31 In that day, the one who will be on the housetop and his goods in the house, must not go down to remove them; and the one in the field likewise must not return to the things behind.

Reference: Genesis 19:17; Matthew 24:17-18.

In: Grk. en, prep. that: Grk. ekeinos, demonstrative pronoun generally signifying the more remote "that over there" as opposed to "this over here." day: Grk. hēmera. See verse 4 above. The phrase points to a time in the future. Bengel and Gill associate the saying with the warning of Luke 19:43-44 and the coming of the Romans to besiege Jerusalem. The natural antecedent for the phrase is the revelation of the Son of Man in the previous verse, so "that day" is the time period in advance of the Second Coming.

the one who: Grk. hos, relative pronoun. will be: Grk. eimi, fut. mid. See verse 1 above. on: Grk. epi, prep. the housetop: Grk. ho dōmatos, the roof as a level structure over a house. The flat roofs of ancient houses, accessed by means of an outside staircase, served as places for sleeping (Josh 2:8; 1Sam 9:25), mourning (Isa 15:3) or prayer (Dan 6:10; Acts 10:9). and: Grk. kai, conj. his: Grk. autos, personal pronoun. goods: pl. of Grk. ho skeuos, a vessel or implement of any kind. The term is used here of a household stuff, furniture, goods, etc. (Mounce).

in: Grk. en. the house: Grk. ho oikos, a structure for habitation; dwelling, house, or home and by extension the household of that dwelling. must not: Grk. mē, adv. go down: Grk. katabainō, aor. imp., proceed in a direction that is down; come or go down. to remove: Grk. airō, aor. inf., to lift, to take up, to raise, to remove, to carry away. them: pl. of Grk. autos; i.e., goods in the house. The prohibition is not directed at vacating the roof in the face of imminent danger, but the action after leaving the roof to salvage possessions.

and: Grk. kai. the one: Grk. ho, definite article but used here as a demonstrative pronoun. in: Grk. en. the field: Grk. agros. See verse 7 above. likewise: Grk. homoiōs, adv. See verse 28 above. must not: Grk. mē. return: Grk. epistrephō, aor. imp. See verse 4 above. to: Grk. eis, prep. the things: pl. of Grk. ho, used here as a relative pronoun. behind: Grk. opisō, adv., in a state, condition or situation that is subsequent, and may refer to (1) a spatial condition, behind; or (2) an earlier position, back. The first usage applies here. The command of this clause, similar to the previous clause, prohibits returning into the house to retrieve personal or household items.

The obvious point of the instruction is that life is more important than possessions. The prohibitions of this verse is repeated in the Olivet Discourse in the context of flight after Daniel's prophecy of the Abomination of Desolation being fulfilled, initiating the Great Tribulation (Matt 24:15-21). However, here the reality check is drawn from the story of Lot, and yields the warning of the next verse. Because the urgency of immanent destruction Lot had to be content with saving the lives of his family and not packing up household goods. Plummer suggests the point of the prohibitions is that maintaining an attitude of readiness for the Son of Man cannot be compromised by holding on to worldly interests.

32 Remember the wife of Lot.

Reference: Genesis 19:26; Wisdom of Solomon 10:7.

Remember: Grk. mnēmoneuō, pres. imp., 2p-pl., to recall, frequently with focus on thoughtful recollection. The present tense exhorts a continuing attitude. the wife: Grk. ho gunē, an adult female person without respect to age, social status, or marital status, except as defined by the context; woman, wife. of Lot: Grk. Lōt. See verse 28 above. No information is provided on when Lot and his wife were married. Lot could have acquired his wife in Haran (Gen 12:5). They had at least four children (Gen 19:12). The name of Lot's wife is not given in Scripture, which may imply that she was not a worshiper of ADONAI as her husband.

The angels had warned Lot and his family not to look behind them as they fled Sodom (Gen 19:17). Lot, with the angels' permission, headed for the city of Zohar. However, at some point in their flight from Sodom, Lot's wife, apparently reluctant to leave her old life, looked back at the destruction and was turned into a pillar of salt (Gen 19:26). Josephus, the first century Jewish historian, makes reference to this incident from his own personal experience:

"God then cast a thunderbolt upon the city, and set it on fire, with its inhabitants; and laid waste the country with the like burning, as I formerly said when I wrote the Jewish War [War, IV, 8:4]. But Lot's wife continually turning back to view the city as she went from it, and being too nicely inquisitive what would become of it, although God had forbidden her so to do, was changed into a pillar of salt; for I have seen it, and it remains at this day." (Ant. I, 11:4).

The report of Lot's wife being turned to salt follows the narrative that God "overthrew" [LXX katastrephō, "to overturn") the four cities (Gen 19:25). The verb implies a complete upheaval from the earth in addition to what was coming down out of the sky, so that Henry Morris comments that possibly Lot's wife was buried in a shower of salt deposits blown skyward by the explosions (DSB). There is also the possibility that she was buried in a shower of volcanic ash with her body gradually being converted into "salt" over the years following through the process of petrifaction, in a manner similar to that experienced by the inhabitants of Pompeii and Herculaneum in the famous eruption of Mount Vesuvius.

Lessons of History, 17:33-37

In the remainder of this chapter Yeshua offers a series of prophetic statements and warnings based on the examples of Noah, Lot and Lot's wife. In doing so Yeshua employs three scenarios involving two individuals and in each case the two being treated differently. Caveat: These doublets are not intended to contradict Yeshua's statement that only a few will be saved (Matt 7:13-14). Rather they are designed to motivate self-assessment as to readiness for the Son of Man. They could also be treated as signs of impending fulfillment of prophecy (cf. 1Sam 10:5-8; 1Kgs 13:1-5; 22:13-28; 2Kgs 7:1-2, 16; 20:8-11).

33 Whoever may seek to secure his life will lose it, and whoever would lose it will preserve it.

Reference: Matthew 10:39; 16:25; Mark 8:35; Luke 9:24.

Whoever: Grk. hos ean, lit. "who if." This Greek construction signifies "whosoever, if any one ever" (Thayer). may seek: Grk. zēteō, aor. subj., to seek or search for in order to find. to secure: Grk. peripoieō, aor. mid. inf., to secure for oneself. HELPS adds make one's own, or reserve for oneself, with deep personal interest. his: Grk. autos, personal pronoun. life: Grk. psuchē (for Heb. nephesh), may mean (1) breath; the principle of animal life without which a body is physically dead, life; (2) that which possesses vital being; person; or (3) that which is integral to being a person beyond mere physical function; life (inner) self, soul. The first meaning is intended here.

will lose: Grk. apollumi, fut. See verse 27 above. it: Grk. autos, i.e., the life. "Saving" one's life can be as much about preserving a peaceful life (cf. 1Tim 2:1-2) as preventing threats to continued breathing. The first proposition asserts the folly of elevating material interests, such as the pursuit of money, over spiritual interests (Luke 16:13). The desire mentioned here may imply making moral compromises as in the case of Lot's wife who wanted to keep the life she had known.

and: Grk. de, conj. whoever: Grk. hos. would: Grk. an, disjunctive particle. See verse 6 above. lose it: Grk. apollumi, aor. subj. will preserve: Grk. zōogoneō, fut., preserve alive, save. it: Grk. autos. In Luke 9:24 Yeshua offers this axiom as a comment on his exhortation of self-denial and cross-bearing. The proposition may seem nonsensical since the normal human attitude is to prevent death. Courting death would be contrary to good mental health.

Taken literally the two axiomatic statements certainly apply to the stories of Noah and Lot. In either case if the Bible heroes had sought to secure their lives instead of obeying divine direction for their deliverance, they would have lost their lives along with all those subjected to divine wrath. Instead they acted in faith risking their future survival with the outcome that they did indeed preserve their lives.

In a spiritual sense the future tense of "lose" for those motivated by self-interest anticipates the outcome of the divine judgment, namely eternal loss and being separated from God. For those willing to risk their lives by trusting in the goodness and providence of God the outcome of divine judgment will be eternal gain and a continuing relationship with the Savior.

34 I say to you, this night there will be two upon one bed; the one will be taken and the other will be left.

I say: Grk. legō, pres. See verse 1 above. to you: Grk. humeis, pl. second person pronoun; the disciples. this: Grk. houtos, demonstrative pronoun. See verse 2 above. The great majority of versions translate the pronoun as "that." Only the DLNT has "this." night: Grk. ho nux, as a chronological period, sunset to sunrise, night. Yeshua does not explain why he said "night" and there is no mention of "night" in the immediate context. However, the syntax is identical with the mention of "this night" in Luke 12:20 in which Yeshua pronounces woe on the rich man. With this connection the doublet could refer to the previous verse of "losing" and "being preserved."

there will be: Grk. eimi, fut. mid., 3p-pl. See verse 1 above. This Greek construction occurs 33 times in the Besekh and generally affirms something that will happen. two: Grk. duo, the number two. upon: Grk. epi, prep. one: Grk. heis, adj., the number one. bed: Grk. klinē, a structure for lying down, which can range from a litter or stretcher or a more fixed structure as a bed or couch, here the latter. Ancient Jews had nothing resembling the modern bed with the sleeping surface elevated off the floor. Sleeping occurred on divans, or on mats laid upon the floor. The relationship of the "two in one bed" is not clear. The numbers "two" and "one" are in the masculine form, so two men could be envisioned. A married couple could also be intended.

the one: Grk. ho heis, one of the two. will be taken: Grk. paralambanō, fut. pass., to receive to one's side; take, receive, or to cause to go along; take. and: Grk. kai, conj. the other: Grk. ho heteros, adj., a distributive pronoun used to distinguish one item from another, other, another or different. will be left: Grk. aphiēmi, fut. pass. See verse 3 above. The meaning of "left" is assumed as a contrast to the verb "taken." This is certainly a cryptic saying. It is not immediately clear which verb represents a positive outcome and which a negative outcome.

Paralambanō is used in both a positive sense (Matt 1:20; Luke 9:10, 28; John 14:3) and a negative sense (Matt 12:45; 27:27; John 1:11; 19:16). Being taken could be positive in the sense of being rescued or negative in the sense of being arrested. Yeshua will be "taken" by authorities in the night. Since aphiēmi has a wider range of meaning, the verb could signify being released as the disciples will be let go when Yeshua is arrested (Matt 26:56; John 18:8). The event occurring at night makes the "taking" and "leaving" seem ominous.

Conversely, Plummer suggests the "being taken" probably means being rescued from destruction, as Lot was from Sodom. Liefeld concurs saying, "Will be taken" probably has its normal sense of being taken into fellowship (in Noah's case into safety), rather than being taken into judgment, for which there seems to be no precedent. The verb "left" would then mean "left to judgment" (cf. Luke 13:35) or "left outside the kingdom" (cf. 1Cor 5:13; Rev 22:15). Edersheim also shares this viewpoint (V:6).

Gill interprets the doublets as referring to the Jewish war against the Romans in which after the destruction of Jerusalem the Romans took thousands into slavery, but left others alone. The context provides no support for this interpretation. Some commentators, as Geldenhuys and Liefeld, apply these doublets to the division of humanity at Yeshua's return. The brief vignettes of people being taken and left are remarkably parallel to the harvest parables in which there is first gathering and then separation, such as the wheat and chaff (Matt 3:12), the wheat and tares (Matt 13:24-30); the dragnet of fish (Matt 13:47-50), and the sheep and goats (Matt 25:31-46).

All of the stories start with a group that is then divided, with one part of the group being removed from the rest of the group. One group receives blessing and the other group receives judgment. Paul offers a straightforward description of the day of the revelation of the Son of Man and the judgment to be meted out:

"6 For after all, it is right in the sight of God to pay back trouble to those who trouble you, 7 and relief to you who suffer trouble along with us. At the revelation of the Lord Yeshua from heaven with His mighty angels 8 in flaming fire, He will command judgment on those who do not know God and do not heed the Good News of our Lord Yeshua. 9 They will pay the price of eternal ruin, away from the presence of the Lord and the glory of His power 10 on that Day when He comes to be glorified among His kedoshim [holy ones] and marveled at by all who have believed, because our testimony to you was believed." (2Th 1:6-10 TLV)

35 There will be two women grinding at the same place; the one will be taken and the other will be left.

Reference: Matthew 24:41.

There will be: Grk. eimi, fut. mid., 2p-pl. See verse 1 above and the previous verse. two women: fem. of Grk. duo, adj., the number two. grinding: Grk. alēthō, pl. pres. part., to grind grain into flour. at the same place: Grk. autos, personal pronoun. Producing flour with hand-mills was ordinarily the work of women (Ex 11:5; Job 31:10; Isa 47:1-2). the one: fem. of Grk. heis, adj., the number one. will be taken: Grk. paralambanō, fut. pass. See the previous verse. and: Grk. kai, conj. the other: Grk. ho heteros, adj. See the previous verse. will be left: Grk. aphiēmi, fut. pass. See verse 3 above and the previous verse.

The prediction contrasts with the one in the previous verse by presumptively occurring in the daytime. It is not clear whether the intention is that the activities of these two verses occur simultaneously or in sequence, but probably the former. The fact that the "taking" in verse 34 occurs at night does not conflict with the revelation of the Son of Man occurring in conjunction with the daytime activities in this passage. For some the event will occur in the daytime and others at night due to the rotation of the earth. These scenarios illustrate that when the Son of Man comes people of close association, whether friends or family members, will be engaged in ordinary activities and separated from one another forever.

36 [Two will be in the field; the one will be taken and the other will be left."]

Reference: Matthew 24:40.

Two: Grk. duo, adj., the number two as a quantity. will be: Grk. eimi, fut. mid., 3p-pl. See verse 1 and verse 34 above. in: Grk. en, prep. the field: Grk. ho agros. See verse 7 above. the one: Grk. ho heis, adj. will be taken: Grk. paralambanō, pres. pass. See verse 34 above. and: Grk. kai, conj. the other: Grk. ho heteros, adj. See verse 34 above. will be left: Grk. aphiēmi, pres. pass. See verse 34 above.

Textual Note

This verse is omitted in most versions because it is not found in the earliest and majority of manuscripts. Copyists apparently assimilated the verse from Matthew 24:40 (Metzger). The verse is found in the Diatessaron (2nd c.), Vulgate (4th c.), Syriac (3rd-7th c.), Armenian (4th/5th c.), Georgian (5th c.), Ambrose (397) and Augustine (430) (GNT 285). The verse was included in the Textus Receptus and thus translated in the KJV and other early English versions.

37 And responding they said to him, "Where, Lord?" And he said to them, "Where the body is, there also the vultures will be gathered."

Reference: Ezekiel 39:17; Matthew 24:28; Revelation 19:17-18.

And: Grk. kai, conj. responding: Grk. apokrinomai, pl. aor. pass. part. See verse 17 above. The subject of the verb is the disciples. they said: Grk. legō, aor. See verse 1 above. to him: Grk. autos, personal pronoun; i.e., Yeshua. Where: Grk. pou, adv. See verse 17 above. Liefeld notes that the disciples ask "where" in contrast to the Pharisees who asked "when" (verse 20 above). Lord: Grk. kurios, voc. See verse 5 above. The disciples asked an unusual question, because Yeshua had not spoken of a location. Posing the question may have just been something to say, such as when Peter made a dumb suggestion at the Transfiguration (Mark 9:6).

The point of the question could refer back to Yeshua's statement in verse 30 and mean "where will the revelation of the Son of Man occur?" And: Grk. de, conj. he said: Grk. legō, aor. to them: pl. of Grk. autos. Where: Grk. hopou, adv., where, in what place. Use of the adverb implies a specific locale. the body is: Grk. sōma, a structured physical unit in contrast to its parts, body of human or animal, whether living or dead, but normally of a human body. The parallel saying in Matthew has ptōma, which means a corpse. Given the scenario here "body" probably refers to a corpse and Plummer notes that use of sōma for a corpse was common in classical Greek literature (see LSJ).

there: Grk. ekei, adv. See verse 21 above. also: Grk. kai. the vultures: pl. of Grk. aetos, a large bird of prey, classified as unclean (Lev 11:13; Deut 14:12). The term can refer to either an eagle or a vulture. Given the setting Plummer suggests the griffon vulture is intended. Eagles neither fly in flocks nor feed on carrion. In the LXX aetos translates Heb. nesher, griffon-vulture or eagle, first in Exodus 19:4. The eagle is used fig. of a foreign enemy army (Deut 28:49; Jer 4:13; Lam 4:19; Dan 7:4; Hos 8:1; Hab 1:8). Some versions render aetos here as "eagles" (ASV, DRA, KJV, NKJV, RSV).

Some commentators, accepting the meaning of "eagles," interpret the proverbial statement as referring to the Roman army, since Roman army banners bore an image of the eagle. The prophecy would thus hint at Yeshua's later prediction of the Jewish-Roman war (Luke 19:41-44). However, the context here is the revelation of the Son of Man in the last days, not the Roman siege of Jerusalem in A.D. 70.

will be gathered: Grk. episunagō, fut. pass., 3p-pl., to bring together in a collective manner; gather. Yeshua's prophetic statement may have been drawn from the imagery of Ezekiel 39:17,

"Thus says the Lord GOD, 'Speak to every kind of bird and to every beast of the field, "Assemble and come, gather from every side to My sacrifice which I am going to sacrifice for you, as a great sacrifice on the mountains of Israel, that you may eat flesh and drink blood" (NASU).

While many commentators apply a spiritual interpretation to Yeshua's words the saying could be a cryptic allusion to the revelation later given to John of the vultures feeding on the beast's army who are slain when Yeshua returns (Rev 19:17-21). See my commentary on Revelation 19.

Works Cited

Atlas: Oxford Bible Atlas, Second Edition. ed. Herbert G. May. Oxford University Press, 1974.

BAG: Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. trans. W.F. Arndt & F.W. Gingrich. The University of Chicago Press, 1957.

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BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. London: Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981. Online.

Bengel: Johann Albrecht Bengel (1687-1752), Gnomon of the New Testament (1742). 5 vols. Trans. by Marvin Vincent. T&T Clark, 1860. Online.

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Davies: W.D. Davies, Paul and Rabbinic Judaism: Some Rabbinic Elements in Pauline Theology. Harper Torchbooks, 1967.

DM: H.E. Dana & Julius R. Mantey, A Manual Grammar of the Greek New Testament. The Macmillan Co., 1955.

DNTT: Dictionary of New Testament Theology, 3 Vols. Colin Brown, ed. Zondervan Publishing House, 1975.

DSB: The Defenders Study Bible. World Publishing Co., 1995. [KJV with annotations by Dr. Henry M. Morris.]

Edersheim: Alfred Edersheim (1825-1889), The Life and Times of Jesus the Messiah (3rd ed. 1886). Hendrickson Publishers, Inc., 1993. Online.

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Exell: Joseph S. Exell (d. 1910), Luke, The Pulpit Commentary, Vol. 16. eds. Joseph Exell and H.DM. Spence. Hendrickson Pub., 1985. Online.

Farrar: Frederic W. Farrar (1831–1903), The Gospel According to Luke, The Cambridge Bible for Schools and Colleges. Cambridge University Press, 1891. Online.

Geldenhuys: Norval Geldenhuys, Commentary on the Gospel of St. Luke. William B. Eerdmans Pub. Co., 1951. (NICNT)

Gill: John Gill (1697-1771), Exposition of the Entire Bible. Online.

HELPS: The Discovery Bible New Testament: HELPS Word Studies. eds. Gleason L. Archer and Gary Hill. Moody Press, 1987, 2011. (Online at BibleHub.com)

Levine: Amy-Jill Levine, Annotations on "The Gospel According to Luke," Jewish Annotated New Testament, eds. Amy-Jill Levine and Marc Brettler. Oxford University Press, 2011.

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Lightfoot: John Lightfoot (1602-1675), A Commentary on the New Testament from the Talmud and Hebraica (1859 ed.), 4 Vols. Hendrickson Pub., 1989. Online.

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OCB: The Oxford Companion to the Bible. ed. Bruce M. Metzger and Michael D. Coogan. Oxford University Press, 1993.

Plummer: Alfred Plummer (1841-1926), A Critical and Exegetical Commentary on The Gospel According to S. Luke. 5th edition. T&T Clark, 1922. Online.

Santala: Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings. Keren Ahvah Meshihit, 1984, 1992. Online.

Stern: David Stern, Jewish New Testament Commentary, Jewish New Testament Publications, 1996.

TGR: Henry M. Morris, The Genesis Record: A Scientific & Devotional Commentary on the Book of Beginnings. Baker Book House, 1976.

Thayer: Joseph Henry Thayer, Greek–English Lexicon of the New Testament. Harper Brothers, 1889. Online.

Ussher: Archbishop James Ussher (1581-1656), The Annals of the World. Rev. ed. Larry & Marion Pierce. Master Books, 2003. Online. See the summary chart.

Wesley: John Wesley, A Plain Account of Christian Perfection, The Heart of Wesley's Faith, Beacon Hill Press of Kansas City, 1963.

Wright: N.T. Wright, Luke for Everyone. 2nd ed. Westminster John Knox Press, 2004.

Zodhiates: Spiros Zodhiates (1922-2009), ed. The Complete Word Study Dictionary: New Testament. AMG Publishers, 1992, 1993.

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