5 The apostles said to the Lord, “Increase our faith.”
6 The Lord said, “If you had faith like a grain of mustard seed, you would tell this sycamore tree, ‘Be uprooted and be planted in the sea,’ and it would obey you.
7 But who is there among you, having a servant plowing or keeping sheep, that will say when he comes in from the field, ‘Come immediately and sit down at the table’?
8 Wouldn’t he rather tell him, ‘Prepare my supper, clothe yourself properly, and serve me while I eat and drink. Afterward you shall eat and drink’?
9 Does he thank that servant because he did the things that were commanded? I think not.
10 Even so you also, when you have done all the things that are commanded you, say, ‘We are unworthy servants. We have done our duty.’”
11 As he was on his way to Jerusalem, he was passing along the borders of Samaria and Galilee.
12 As he entered into a certain village, ten men who were lepers met him, who stood at a distance.
13 They lifted up their voices, saying, “Jesus, Master, have mercy on us!”
14 When he saw them, he said to them, “Go and show yourselves to the priests.” As they went, they were cleansed.
15 One of them, when he saw that he was healed, turned back, glorifying God with a loud voice.
16 He fell on his face at Jesus’ feet, giving him thanks; and he was a Samaritan.
17 Jesus answered, “Weren’t the ten cleansed? But where are the nine?
18 Were there none found who returned to give glory to God, except this foreigner?”
19 Then he said to him, “Get up, and go your way. Your faith has healed you.”
20 Being asked by the Pharisees when God’s Kingdom would come, he answered them, “God’s Kingdom doesn’t come with observation;
21 neither will they say, ‘Look, here!’ or, ‘Look, there!’ for behold, God’s Kingdom is within you.”
22 He said to the disciples, “The days will come when you will desire to see one of the days of the Son of Man, and you will not see it.
23 They will tell you, ‘Look, here!’ or ‘Look, there!’ Don’t go away or follow after them,
24 for as the lightning, when it flashes out of one part under the sky, shines to another part under the sky, so will the Son of Man be in his day.
25 But first, he must suffer many things and be rejected by this generation.
26 As it was in the days of Noah, even so it will also be in the days of the Son of Man.
27 They ate, they drank, they married, and they were given in marriage until the day that Noah entered into the ship, and the flood came and destroyed them all.
28 Likewise, even as it was in the days of Lot: they ate, they drank, they bought, they sold, they planted, they built;
29 but in the day that Lot went out from Sodom, it rained fire and sulfur from the sky and destroyed them all.
30 It will be the same way in the day that the Son of Man is revealed.
31 In that day, he who will be on the housetop and his goods in the house, let him not go down to take them away. Let him who is in the field likewise not turn back.
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 17:32Lot’s wife represents those who in time of trouble look back and turn aside from the hope of the divine promise, and hence she was made a pillar of salt as a warning to men not to do likewise, and to season as it were their hearts, lest they become corrupt.
Lot’s wife represents those who in time of trouble look back and turn aside from the hope of the divine promise, and hence she was made a pillar of salt as a warning to men not to do likewise, and to season as it were their hearts, lest they become corrupt.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 17:31–33; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Cyril of Alexandriac. 376–444Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 17:21Now it is only for the benefit of each individual that He says that which follows, For behold the kingdom of God is within you; that is, it rests with you and your own hearts to receive it. For every man who is justified by faith and the grace of God, and adorned with virtues, may obtain the kingdom of heaven.
Now it is only for the benefit of each individual that He says that which follows, For behold the kingdom of God is within you; that is, it rests with you and your own hearts to receive it. For every man who is justified by faith and the grace of God, and adorned with virtues, may obtain the kingdom of heaven.
Cyril of Alexandria, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 17:20–21; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Alexandria, whose teaching on Christ was accepted at the Council of Ephesus in 431.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 17:5The disciples hearing our Lord discoursing of certain arduous duties, such as poverty, and avoiding offenses, entreat Him to increase their faith, that so they might be able to follow poverty, (for nothing so prompts to a life of poverty as faith and hope in the Lord,) and through faith to guard against giving offenses.
The disciples hearing our Lord discoursing of certain arduous duties, such as poverty, and avoiding offenses, entreat Him to increase their faith, that so they might be able to follow poverty, (for nothing so prompts to a life of poverty as faith and hope in the Lord,) and through faith to guard against giving offenses.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 17:5–6; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on Luke 17:7–10The object of this parable is to show that God claims all that belongs to us as his property, and possesses an entire control over our persons and services; and, therefore, that all the zeal that may be manifested by us in discharging our duty does not lay him under obligation to us by any sort of merit; for, as we are his property, so he on his part can owe us nothing. … When he says that we are unprofitable servants, his meaning is, that God receives from us nothing beyond what is justly due but only collects the lawful revenues of his dominion. There are two principles, therefore, that must be maintained: first, that God naturally owes us nothing, and that all the services which we render to him are not worth a single straw; secondly, that, according to the engagements of the Law, a reward is attached to works, not on account of their value, but because God is graciously pleased to become our debtor.
The object of this parable is to show that God claims all that belongs to us as his property, and possesses an entire control over our persons and services; and, therefore, that all the zeal that may be manifested by us in discharging our duty does not lay him under obligation to us by any sort of merit; for, as we are his property, so he on his part can owe us nothing. … When he says that we are unprofitable servants, his meaning is, that God receives from us nothing beyond what is justly due but only collects the lawful revenues of his dominion. There are two principles, therefore, that must be maintained: first, that God naturally owes us nothing, and that all the services which we render to him are not worth a single straw; secondly, that, according to the engagements of the Law, a reward is attached to works, not on account of their value, but because God is graciously pleased to become our debtor.
John Calvin, Commentaries, on 17:7–10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 17:15–19One of them, and but one, returned, to give thanks, Luk 17:15. When he saw that he was healed, instead of going forward to the priest, to be by him declared clean, and so discharged from his confinement, which was all that the rest aimed at, he turned back towards him who was the Author of his cure, whom he wished to have the glory of it, before he received the benefit of it. … Note, We ought to give thanks for the favours Christ bestows upon us, and particularly for recoveries from sickness; and we ought to be speedy in our returns of praise, and not defer them, lest time wear out the sense of the mercy. … The rest were made whole by the power of Christ, in compassion to their distress, and in answer to their prayer; but he was made whole by his faith, by which Christ saw him distinguished from the rest.
One of them, and but one, returned, to give thanks, Luk 17:15. When he saw that he was healed, instead of going forward to the priest, to be by him declared clean, and so discharged from his confinement, which was all that the rest aimed at, he turned back towards him who was the Author of his cure, whom he wished to have the glory of it, before he received the benefit of it. … Note, We ought to give thanks for the favours Christ bestows upon us, and particularly for recoveries from sickness; and we ought to be speedy in our returns of praise, and not defer them, lest time wear out the sense of the mercy. … The rest were made whole by the power of Christ, in compassion to their distress, and in answer to their prayer; but he was made whole by his faith, by which Christ saw him distinguished from the rest.
Matthew Henry, Commentary on the Whole Bible, on 17:11–19; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Luke 17:10When ye have done all, say, We are unprofitable servants - For a man cannot profit God. Happy is he who judges himself an unprofitable servant: miserable is he whom God pronounces such. But though we are unprofitable to him, our serving him is not unprofitable to us. For he is pleased to give by his grace a value to our good works, which in consequence of his promise entitles us to an eternal reward.
When ye have done all, say, We are unprofitable servants - For a man cannot profit God. Happy is he who judges himself an unprofitable servant: miserable is he whom God pronounces such. But though we are unprofitable to him, our serving him is not unprofitable to us. For he is pleased to give by his grace a value to our good works, which in consequence of his promise entitles us to an eternal reward.
John Wesley, Explanatory Notes upon the New Testament, on 17:10; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Luke 17:20–21Cometh not with observation - With scrupulous observation. … As if he had said: "The kingdom of God, the glorious religion of the Messiah, does not come in such a way as to be discerned only by sagacious critics, or is only to be seen by those who are scrupulously watching for it; it is not of such a nature as to be confined to one place, so that men might say of it, Behold it is only here, or only there: for this kingdom of God is publicly revealed; and behold it is among you; I proclaim it publicly, and work those miracles which prove the kingdom of God is come; and none of these things are done in a corner."
Cometh not with observation - With scrupulous observation. … As if he had said: "The kingdom of God, the glorious religion of the Messiah, does not come in such a way as to be discerned only by sagacious critics, or is only to be seen by those who are scrupulously watching for it; it is not of such a nature as to be confined to one place, so that men might say of it, Behold it is only here, or only there: for this kingdom of God is publicly revealed; and behold it is among you; I proclaim it publicly, and work those miracles which prove the kingdom of God is come; and none of these things are done in a corner."
Adam Clarke, Commentary on the Holy Bible, on 17:20; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Luke 17:13–18they lifted up--their common misery drawing these poor outcasts together (Kg2 7:3), nay, making them forget the fierce national antipathy of Jew and Samaritan … this stranger--"this alien" (literally, "of another race"). The language is that of wonder and admiration, as is expressly said of another exhibition of Gentile faith (Mat 8:10).
they lifted up--their common misery drawing these poor outcasts together (Kg2 7:3), nay, making them forget the fierce national antipathy of Jew and Samaritan … this stranger--"this alien" (literally, "of another race"). The language is that of wonder and admiration, as is expressly said of another exhibition of Gentile faith (Mat 8:10).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 17:13 and 17:18; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Luke 17
Luke 17:5–32, World English Bible
Luke 17 in the Bible · Told in the Story: Chapter 43, The Rich Man and Lazarus, Chapter 45, Ten Lepers
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 17:32Lot’s wife represents those who in time of trouble look back and turn aside from the hope of the divine promise, and hence she was made a pillar of salt as a warning to men not to do likewise, and to season as it were their hearts, lest they become corrupt.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 17:31–33; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Cyril of Alexandriac. 376–444Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 17:21Now it is only for the benefit of each individual that He says that which follows, For behold the kingdom of God is within you; that is, it rests with you and your own hearts to receive it. For every man who is justified by faith and the grace of God, and adorned with virtues, may obtain the kingdom of heaven.
Cyril of Alexandria, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 17:20–21; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Alexandria, whose teaching on Christ was accepted at the Council of Ephesus in 431.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 17:5The disciples hearing our Lord discoursing of certain arduous duties, such as poverty, and avoiding offenses, entreat Him to increase their faith, that so they might be able to follow poverty, (for nothing so prompts to a life of poverty as faith and hope in the Lord,) and through faith to guard against giving offenses.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 17:5–6; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on Luke 17:7–10The object of this parable is to show that God claims all that belongs to us as his property, and possesses an entire control over our persons and services; and, therefore, that all the zeal that may be manifested by us in discharging our duty does not lay him under obligation to us by any sort of merit; for, as we are his property, so he on his part can owe us nothing. … When he says that we are unprofitable servants, his meaning is, that God receives from us nothing beyond what is justly due but only collects the lawful revenues of his dominion. There are two principles, therefore, that must be maintained: first, that God naturally owes us nothing, and that all the services which we render to him are not worth a single straw; secondly, that, according to the engagements of the Law, a reward is attached to works, not on account of their value, but because God is graciously pleased to become our debtor.
John Calvin, Commentaries, on 17:7–10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 17:15–19One of them, and but one, returned, to give thanks, Luk 17:15. When he saw that he was healed, instead of going forward to the priest, to be by him declared clean, and so discharged from his confinement, which was all that the rest aimed at, he turned back towards him who was the Author of his cure, whom he wished to have the glory of it, before he received the benefit of it. … Note, We ought to give thanks for the favours Christ bestows upon us, and particularly for recoveries from sickness; and we ought to be speedy in our returns of praise, and not defer them, lest time wear out the sense of the mercy. … The rest were made whole by the power of Christ, in compassion to their distress, and in answer to their prayer; but he was made whole by his faith, by which Christ saw him distinguished from the rest.
Matthew Henry, Commentary on the Whole Bible, on 17:11–19; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Luke 17:10When ye have done all, say, We are unprofitable servants - For a man cannot profit God. Happy is he who judges himself an unprofitable servant: miserable is he whom God pronounces such. But though we are unprofitable to him, our serving him is not unprofitable to us. For he is pleased to give by his grace a value to our good works, which in consequence of his promise entitles us to an eternal reward.
John Wesley, Explanatory Notes upon the New Testament, on 17:10; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Luke 17:20–21Cometh not with observation - With scrupulous observation. … As if he had said: "The kingdom of God, the glorious religion of the Messiah, does not come in such a way as to be discerned only by sagacious critics, or is only to be seen by those who are scrupulously watching for it; it is not of such a nature as to be confined to one place, so that men might say of it, Behold it is only here, or only there: for this kingdom of God is publicly revealed; and behold it is among you; I proclaim it publicly, and work those miracles which prove the kingdom of God is come; and none of these things are done in a corner."
Adam Clarke, Commentary on the Holy Bible, on 17:20; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Luke 17:13–18they lifted up--their common misery drawing these poor outcasts together (Kg2 7:3), nay, making them forget the fierce national antipathy of Jew and Samaritan … this stranger--"this alien" (literally, "of another race"). The language is that of wonder and admiration, as is expressly said of another exhibition of Gentile faith (Mat 8:10).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 17:13 and 17:18; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.