The MacArthur Study Bible, NKJV, page 508
17:12 lepers. These men were ceremonially defiled and forced to live outside the village (Lev. 13:46; Num. 5:2, 3). They were legally required to stand at a distance, and thus their communication with Christ was by shouting. For a description of leprosy, see note on Lev. 13:2.
17:13 have mercy on us. Cf. 16:24; 18:38, 39; Matt. 9:27; 15:22; 17:15; 20:31; Mark 10:47, 48. This was a common plea from those desiring healing.
17:14 show yourselves to the priests. I.e., to be declared clean (Lev. 13:2, 3; 14:2–32). as they went. The healing was sudden and immediately visible, but occurred after they obeyed His command.
17:15 one of them…returned. His response was reminiscent of the conduct of Naaman (2 Kin. 5:15). The others, eager to be declared clean so that they could return to normal life in society, evidently continued on to the priest, forgetting to give thanks.
17:16 he was a Samaritan. Jesus’ sending the lepers to show themselves to the priest suggests that they were Jewish. This Samaritan had been permitted to associate with them when all were ceremonially unclean, but in their healing, they did not share his deep gratitude.
17:18 this foreigner. Evidently Jesus did not view Samaritans as anything more or less than other Gentiles. See note on John 4:4.
17:19 made you well. Lit. “saved you” (cf. Matt. 9:22; see note on Mark 5:34).
17:20 when the kingdom of God would come. They may have asked the question mockingly, having already concluded that He was not the Messiah. does not come with observation. The Pharisees believed that the Messiah’s triumph would be immediate. They were looking for Him to come, overthrow Rome, and set up the millennial kingdom. Christ’s program was altogether different. He was inaugurating an era in which the kingdom would be manifest in the rule of God in men’s hearts through faith in the Savior (v. 21; cf. Rom. 14:17). That kingdom was neither confined to a particular geographical location nor visible to human eyes. It would come quietly, invisibly, and without the normal pomp and splendor associated with the arrival of a king. Jesus did not suggest that the OT promises of an earthly kingdom were hereby nullified. Rather, that earthly, visible manifestation of the kingdom is yet to come (Rev. 20:1–6).
17:21 within you. I.e., within people’s hearts. The pronoun could hardly refer to the Pharisees in general.
17:22 The days will come. This introduces a brief discourse that has some similarities to the Olivet Discourse of Matt. 24, 25. you will desire to see one of the days of the Son of Man. I.e., desire to have Him physically present. This suggests a longing for His return to set things right (cf. Rev. 6:9–11; 22:20).
17:23, 24 See note on Matt. 24:26.
17:25 must suffer. I.e., because it was the sovereign plan of God for Him to die as a substitute for sinners. Cf. 9:22; 18:31–33; 24:25, 26; Matt. 16:21; Mark 8:31.
17:26, 27 See note on Matt. 24:37.
17:28 in the days of Lot. I.e., judgment came suddenly, destroying people in the midst of their everyday activities (Gen. 19:24, 25). None of the things Jesus cited with regard to Noah’s day or Lot’s day were inherently sinful. But people were so absorbed in the things of this life that they were utterly unprepared when the time of judgment came.
17:31 housetop. The typical house had a flat roof with an external stairway. The danger would be so great that those on the roofs should flee, without going into the house to retrieve anything.
17:32 Lot’s wife was destroyed on the very threshold of deliverance. Her attachment to Sodom was so powerful that she delayed and looked back; she was overwhelmed by oncoming judgment, just before reaching the place of safety (Gen. 19:26).
17:33 See note on 14:11.
17:34–36 See note on Matt. 24:40, 41.
17:37 See note on Matt. 24:28.
Luke 18
18:1 always…pray. A common theme in Paul’s epistles (see Introduction: Interpretive Challenges). Cf. Rom. 1:9; 12:12; Eph. 6:18; 1 Thess. 5:17; 2 Thess. 1:11. not lose heart. I.e., in light of the afflictions and hardships of life, and the evidence of approaching judgment (described in the preceding discourse).
18:2 did not fear God nor regard man. This man was thoroughly wicked. Christ described him as “unjust” (v. 6)—like the steward in 16:8. The judge is not given as a symbol of God, but rather in contrast to Him. If such an unjust man would respond to persistent pleas, would not God, who is not only just, but also loving and merciful, do so more readily?
18:5 weary me. Lit. “hit under the eye.” What the judge would not do out of compassion for the widow or reverence for God, he would do out of sheer frustration with her incessant pleading.
18:6 Hear what the unjust judge said. I.e., listen to the point of the story, namely, that God, who always does right and is filled with compassion for believers who suffer, will certainly respond to His beloved ones who cry for His help (v. 7).
18:8 speedily. He may delay long, but He does so for good reason (cf. 2 Pet. 3:8, 9) and when He acts, His vengeance is swift. will He really find faith. This suggests that when He returns, the true faith will be comparatively rare—as in the days of Noah (17:26), when only 8 souls were saved. The period before His return will be marked by persecution, apostasy, and unbelief (Matt. 24:9–13, 24).
18:9 This parable is rich with truth about the doctrine of justification by faith. It illustrates perfectly how a sinner who is utterly devoid of personal righteousness may be declared righteous before God instantaneously through an act of repentant faith. The parable is addressed to Pharisees who trusted their own righteousness (vv. 10, 11). Such confidence in one’s inherent righteousness is a damning hope (cf. Rom. 10:3; Phil 3:9), because human righteousness—even the righteousness of the most fastidious Pharisee—falls short of the divine standard (Matt. 5:48). Scripture consistently teaches that sinners are justified when God’s perfect righteousness is imputed to their account (cf. Gen. 15:6; Rom. 4:4, 5; 2 Cor. 5:21; Phil. 3:4–9)—and it was only on that basis that this tax collector (or anyone else) could be saved.
18:12 fast twice a week. I.e., more than is required by any biblical standard (see note on 5:33). By exalting his own works, the Pharisee revealed that his entire hope lay in his not being as bad as someone else. He utterly lacked any sense of his own unworthiness and sin. Cf. vv. 18–21; Matt. 19:17–20. See note on 17:7–10.
18:13 The tax collector’s humility is notable in everything about his posture and behavior. Here was a man who had been made to face the reality of his own sin, and his only response was abject humility and repentance. He contrasts with the Pharisee in virtually every detail. God, be merciful. He had no hope but the mercy of God. This is the point to which the law aims to bring every sinner (cf. Rom. 3:19, 20; 7:13; Gal 3:22–24).
18:14 justified. I.e., reckoned righteous before God by means of an imputed righteousness (see note on v. 9).
18:17 as a little child. See note on Matt. 18:3.
18:18–30 See notes on Matt. 19:16–30; Mark 10:17–31.
18:20 Quoted from Ex. 20:12–16; Deut. 5:16–20.
18:31 all things that are written by the prophets. E.g., Pss. 22; 69; Is. 53; Dan. 9:26; Zech. 13:7.
18:32 delivered to the Gentiles. Each prophecy of His death (cf. 9:22, 44; 12:50; 13:32, 33; 17:25) was more explicit than the last. This is His first mention of being turned over to the Gentiles.
18:33 He will rise again. Christ had predicted His resurrection on the third day before (9:22). But the disciples missed the import of these words, and when He actually did rise, they were surprised by it (24:6).
18:34 they did not know. The whole matter of Christ’s death and resurrection was not grasped by the 12. The reason may have been that they were enamored with other ideas about the Messiah and how His earthly rule would operate (cf. Matt. 16:22; 17:10; Acts 1:6).
18:35 Jericho. See note on Mark 10:46. blind man. There were actually two blind men. One probably spoke for both of them. See note on Matt. 20:30.
18:38 Son of David. An affirmation that he recognized Jesus as Messiah and King. See note on Matt. 9:27.
18:42 made you well. Lit. “saved you” (cf. Matt. 9:22; see note on Mark 5:34).
Luke 19
19:2 chief tax collector. See note on Matt. 5:46. Zacchaeus probably oversaw a large tax district, and had other tax collectors working for him. Jericho alone was a prosperous trading center, so it is certain that Zacchaeus was a wealthy man. It is striking to note that only a chapter earlier, Luke recorded the account of the rich young ruler, and Jesus’ statement about “how hard it is for those who have riches to enter the kingdom of God” (18:24). Here Jesus demonstrates that with God, nothing is impossible (cf. 18:27).
19:3 the crowd. Christ was probably traveling with a large entourage of pilgrims to the Passover in Jerusalem. But “the crowd” apparently refers to people in Jericho who lined the street to see Him pass through. They had undoubtedly heard about the recent raising of Lazarus in Bethany, less than 15 mi. away (John 11). That, combined with His fame as a healer and teacher, stirred the entire city when word arrived that He was coming.
19:4 sycamore tree. A sturdy tree with low, spreading branches. A small person could get out on a limb and hang over the road. This was an undignified position for someone of Zacchaeus’ rank, but he was desperate to see Christ.
19:5 I must stay at your house. This was worded as a mandate, not a request. It is the only place in all the gospels where Jesus invited Himself to be someone’s guest (cf. Is. 65:1).
19:6 joyfully. Such a despicable sinner as a typical tax collector (see note on Matt. 5:46) might have been distressed at the prospect of a visit from the perfect, sinless Son of God. But Zacchaeus’ heart was prepared.
19:7 they all complained. Both the religious elite and the common people hated Zacchaeus. They did not understand, and in their blind pride refused to see, what possible righteous purpose Jesus had in visiting such a notorious sinner. But He had come to seek and to save the lost (v. 10). See note on 15:2.
19:8 I restore fourfold. Zacchaeus’ willingness to make restitution was proof that his conversion was genuine. It was the fruit, not the condition, of his salvation. The law required a penalty of one-fifth as restitution for money acquired by fraud (Lev. 6:5; Num. 5:6, 7), so Zacchaeus was doing more than was required. The law required 4-fold restitution only when an animal was stolen and killed (Ex. 22:1). If the animal was found alive, only two-fold restitution was required (Ex. 22:4). But Zacchaeus judged his own crime severely, acknowledging that he was as guilty as the lowest common robber. Since much of his wealth had probably been acquired fraudulently, this was a costly commitment. On top of that, he gave half his goods to the poor. But Zacchaeus had just found incomprehensible spiritual riches and did not mind the loss of material wealth (see notes on 14:28; Matt. 13:44–46). He stands in stark contrast with the rich young ruler in 18:18–24.
19:9 a son of Abraham. A Jew by race for whom Christ came as Savior (cf. Matt. 1:21; 10:6; 15:24; John 4:22).
19:10 the Son of Man. See note on Matt. 8:20. to seek and to save that which was lost. The main theme of Luke’s gospel. Cf. 5:31, 32; 15:4–7, 32; see notes on 1 Tim. 2:4; 4:10.
19:11 they thought. The disciples still mistakenly assumed that Christ would establish his kingdom on earth at Jerusalem (see note on 17:20).
19:12 a far country. Kings in Roman provinces like Galilee and Perea actually went to Rome to receive their kingdoms. The entire Herodian dynasty was dependent on Rome for ruling power, and Herod the Great himself had gone to Rome to be given his kingdom. This parable illustrates Christ, who would soon depart to receive His kingdom, and will one day return to rule. It is similar to the parable of the talents (Matt. 25:14–30) but there are significant differences (see note on v. 13). That parable was told during the Olivet Discourse (see note on Matt. 24:1—25:46); this one was told on the road from Jericho up to Jerusalem (cf. v. 28).
19:13 minas. A Gr. measure of money (see note on 15:8), equal to slightly more than 3 month’s salary. The mina was one-sixtieth of a talent, meaning that the 10 servants in this parable had been given a considerably smaller sum to account for than any of the 3 servants in the parable of the talents (Matt. 25:14–30).
19:14 sent a delegation after him. This was precisely what had happened to Archelaus (see note on Matt. 2:22), son of Herod the Great, when he went to Rome to be made tetrarch of Judea. A delegation of Jews traveled to Rome with a protest to Caesar Augustus (see note on 2:1). He refused their complaint and made Archelaus king anyway. Archelaus subsequently built his palace in Jericho, not far from where Jesus told this parable. Archelaus’ rule was so inept and despotic that Rome quickly replaced him with a succession of procurators, of whom Pontius Pilate was the fifth. With this parable Jesus warned that the Jews were about to do the same thing, in a spiritual sense, to their true Messiah.
19:15–27 See notes on Matt. 25:14–30.
19:15 when he returned. This pictured Christ’s return to earth. The full manifestation of His kingdom on earth awaits that time. See note on 17:20.
19:17 faithful in a very little. See note on v. 13. Those with relatively small gifts and opportunities are just as responsible to use them faithfully as those who are given much more. over ten cities. The reward is incomparably greater than the 10 minas warranted. Note also that the rewards were apportioned according to the servants’ diligence: the one who gained 10 minas was given 10 cities, the one who gained 5 minas, 5 cities (v. 19), and so on.
19:21 I feared you. A craven fear, not borne out of love or reverence, but tainted with contempt for the master (see note on Matt. 25:24). Had he had any true regard for the master, a righteous “fear” would have provoked diligence rather than sloth.
19:22 You knew. See note on Matt. 25:26. This did not suggest that what the man “knew” about the master was true. However, even the knowledge he claimed to have was enough to condemn him. Thus will it be with the wicked in the day of judgment.
19:26 See note on Matt. 25:29.
19:27 those enemies of mine. These illustrated the Jews who actively opposed him. slay them before me. This spoke of harsh, violent judgment and may be a reference to the destruction of Jerusalem (see note on Matt. 24:2).
19:28 up to Jerusalem. The road from Jericho to Jerusalem was a steep ascent, rising some 3,300 feet in about 17 miles. This represented the last leg of the long journey that began in 9:51 (see note there).
19:29 Bethphage. See note on Matt. 21:1. Bethany. Jesus often stayed there during His visits to Jerusalem. See note on 10:38. mountain called Olivet. The main peak of a ridge running N to S, located E of the Kidron Valley adjacent to the temple. Olivet derived its name from the dense olive groves that once covered it. See note on Matt. 24:3.
19:30–36 See notes on Matt. 21:1–8; Mark 11:1–8.
19:30 colt. The other gospels say this was a donkey colt (cf. Zech. 9:9), and Matt. reveals that the mare was brought along as well (see note on Matt. 21:6). which no one has ever sat. See note on Mark 11:2.
19:36 spread their clothes. See notes on Matt. 21:8; Mark 11:8. Luke omits the cutting of palm branches mentioned by Matthew and Mark.
19:37 the whole multitude of the disciples. Doubtless many in the crowd were not true disciples. mighty works. John 12:17, 18 specifically mentions that news of the raising of Lazarus had provoked many in the crowd to come to see Him.
19:38 Blessed is the King. Quoting Ps. 118:26, they hailed Jesus as Messiah. See note on Matt. 21:9. Peace in heaven. Only Luke reported this phrase. It is reminiscent of the angels’ message in 2:14.
19:39 rebuke Your disciples. The Pharisees were offended by people offering Him such worshipful praise. They wanted Him to stop them.
19:40 the stones would immediately cry out. This was a strong claim of deity, and perhaps a reference to the words of Hab. 2:11. Scripture often speaks of inanimate nature praising God. Cf. Pss. 96:11; 98:7–9; 114:7; Is. 55:12. Cf. also the words of John the Baptist in Matt. 3:9; note the fulfillment of Jesus’ words in Matt. 27:51.
19:41, 42 Only Luke recorded the weeping of Jesus over the city of Jerusalem. Christ grieved over Jerusalem on at least two other occasions (13:34; Matt. 23:37). The timing of this lament may seem incongruous with the triumphal entry, but it reveals that Jesus knew the true superficiality of the peoples’ hearts, and His mood was anything but giddy as He rode into the city. The same crowd would soon cry for his death (23:21).
19:43 surround you and close you in. Cf. 21:20. This is precisely the method used by Titus when he laid siege to Jerusalem in A.D. 70. He surrounded the city on Apr. 9, cutting off all supplies, and trapping thousands of people who had been in Jerusalem for the Passover and Feast of Unleavened Bread (just completed). The Romans systematically built embankments around the city, gradually starving the city’s inhabitants. The Romans held the city in this manner through the summer, defeating various sections of the city one by one. The final overthrow of the city occurred in early Sept.
19:44 and level you. This was literally fulfilled. The Romans utterly demolished the city, temple, residences, and people. Men, women, and children were brutally slaughtered by the tens of thousands. The few survivors were carried off to become victims of the Roman circus games and gladiatorial bouts. because you did not know the time of your visitation. I.e., Jerusalem’s utter destruction was divine judgment for their failure to recognize and embrace their Messiah when He visited them (cf. 20:13–16; John 1:10, 11).
19:45, 46 This was the second time Jesus had driven the sellers out of the temple, and is a different incident from the one described in John 2:14–16. He quotes from Is. 56:7. See note on Matt. 21:12.
