Jesus had been teaching the disciples about avoiding what men esteemed highly but which God viewed as detestable, namely the pursuit of money (16:15). By pursuing money hypocritically the Pharisees had turned many of their fellow Jews away from Jesus (11:52). Jesus now warned the disciples about the possibility of their own improper actions and attitudes.
17:1-2 The introductory "and"(dein the Greek text, untranslated in the NIV) indicates a logical connection with what has preceded. It is inevitable that disciples retard the spiritual progress of others occasionally because none of us is perfect. However that does not excuse personal responsibility when someone causes another to stumble into sin or apostasy (cf. 11:52). It is a very serious offense to hinder the progress of a spiritually immature believer whom Jesus spoke of here as a child (cf. Matt. 18:6). "Woe"recalls Jesus condemnation of the Pharisees in 6:24-26. It indicates the seriousness of this error.
17:3-4 Jesus proceeded from warning against leading people into sin to the subject of helping those who do fall. The disciple's responsibility in such cases is twofold: admonition of the sinner and generous forgiveness of the penitent (cf. Matt. 6:12; 18:15, 21-22).
"The saying implicitly forbids the nursing of grudges and criticism of the offender behind his back."385
Luke's narration of this miracle focuses on the response of the Samaritan whom Jesus healed. It is not so much a story that he intended to show Jesus' divine identity, though it does that. It is rather another lesson for the disciples on an important attitude that should characterize them.
"Not only is this narrative peculiar to Luke, but it also stresses several characteristically Lukan themes. Jerusalem is the goal of Jesus' journey (cr. 9:51; 13:33); Jesus has mercy on social outcasts; he conforms to Jewish norms by requiring that the lepers go for the required priestly declaration of health (cf. Lev. 14); faith and healing should bring praise to God (cf. 18:43; Acts 3:8-9); and the grace of God extends beyond Judaism, with Samaritans receiving special attention (cf. 10:25-37)."388
17:11-13 Verse 11 is another geographical progress report (cf. 9:51; 13:22). These notations usually indicate the beginning of new sections in Luke and Acts, but there is continuity in the subject matter of Jesus' teachings from what precedes. A new subject begins at the end of this pericope.
The incident happened somewhere close to the border between southern Galilee and northern Samaria. This accounts for the mixture of Jewish and Samaritan lepers in one group. Their common affliction had brought them together. The lepers stood at a distance from others because they were unclean and possibly because their disease was contagious. Biblical leprosy was contagious in some stages but not in others (cf. Lev. 13-14). Their address to Jesus as Master (Gr. epistata, a word found only in Luke in the New Testament) indicated a measure of faith in Him. They realized that their only hope for healing was His mercy, not their worthiness. Their condition made obvious what they wanted Jesus to do for them, namely remove their leprosy.
17:14 Probably the lepers did not expect Jesus to respond as He did. Rather than touching them, or pronouncing them clean, He gave them a command. The command implied that by the time they reached the priest they would have experienced healing. Normally a command to show oneself to a priest followed a cure (5:14; cf. Lev. 13:49; 14:2-3). The priestly examination would result in the lepers resuming normal lives in Israel. However these lepers could have refused to go and could have repeated their request to Jesus. Jesus was testing their faith and obedience. If they really regarded Him as their master, they should obey Him. They decided to obey and immediately experienced healing (cf. 5:12-16). Jesus healed them from a distance (cf. 2 Kings 5:10-14).
The lepers' response would have taught the disciples and everyone else present the importance of trusting and obeying Jesus' word. This was a lesson that Jesus had been teaching the Pharisees and the disciples (16:15-31). This miracle showed the benefit of obeying Jesus' word because of belief in Him (cf. 6:10; Matt. 12:13; Mark 3:5). This lesson was not the main reason Luke recorded this incident, however.
17:15-16 The one leper who returned loudly gave God the glory for his healing. He thereby acknowledged that Jesus was God's agent. His prostrate posture and his thanksgiving expressed his great gratitude to Jesus (cf. 5:12; 8:41; 18:11; 22:17, 19; Acts 5:10; 28:15). The fact that he was a Samaritan rather than a Jew is the key point in the incident. Luke's mention of the fact set the stage for Jesus' teaching that followed.
17:17-19 Jesus' questions highlighted the ingratitude of the nine other lepers who were Jews (v. 18). They also made the point that Luke wanted to stress by recording this incident. The Jews had more knowledge about Messiah and His coming than foreigners. They should have recognized who Jesus was and expressed their gratitude as well. Their lack of responsiveness was typical of the Jews in Jesus' day (cf. 15:3-10). In closing, Jesus clarified that it was the man's faith in Him that led to his obedience and was responsible for his restoration, not just his obedience. Jesus was not implying that the other nine lepers lacked faith. They also believed in Him (v. 13).
The incident teaches that people whom Jesus delivers and who believe on Him have a moral obligation to express their gratitude to Him for what He has done for them. It also illustrates the fact that the Jews were happy to receive the benefits of Jesus' ministry without thanking Him or connecting His goodness with God. The chiastic structure of Jesus' three questions (vv. 17-18) is another indication that the focus of attention is on the ingratitude of the nine healed lepers.
