Luke 17:18 - Printer Friendly

ESV: Was no one found to return and give praise to God except this foreigner?"

NIV: Has no one returned to give praise to God except this foreigner?"

NASB: Was no one found who returned to give glory to God, except this foreigner?'

CSB: Didn’t any return to give glory to God except this foreigner?"

NLT: Has no one returned to give glory to God except this foreigner?'

KJV: There are not found that returned to give glory to God, save this stranger.

NKJV: Were there not any found who returned to give glory to God except this foreigner?”

Ten lepers ask Jesus to heal them. He tells them to show themselves to the priests. Only the priests can officially declare a leper physically healed and ceremonially clean (Leviticus 13—14). As the ten go, they realize they are cleansed. One, a Samaritan, returns to Jesus, falling at His feet, and loudly praising God. Jesus responds to the crowd, "Were not ten cleansed? Where are the other nine?" (Luke 17:12–17).

Jesus isn't looking for personal praise. He wants all ten to return and recognize the mercy God the Father has given them through Jesus. Certainly, the other nine can praise God in other places at other times, but there's something important about recognizing God's grace in the moment among witnesses.

Jesus calls the Samaritan a "foreigner." The Septuagint uses the Greek for "foreigner" to mean "pagan" or "heathen." Several of Josephus' writings note that the word is used to prohibit non-Jews from entering the Jewish part of the temple. Samaritans are descended from the mix of Jews the Assyrians left in the northern kingdom of Israel and the Gentiles the Assyrians moved in. Their religion is a mix of Judaism, idolatry that Jeroboam created after splitting the ten tribes away from Judah, and whatever the other Assyrian captives brought in (1 Kings 12:25–33; 2 Kings 17). The Jews despise both their genetic and religious syncretism (John 4:9; 8:48).

The story takes place either in or near enough to Samaria that the man would feel relatively at home (Luke 17:11). The situation, however, is foreign to the man. Jesus is the Messiah to the Jews. He has come primarily for the Jews (Matthew 15:24). He sent the ten men to the Jewish priests to be declared clean. The Law that governs the disposition of leprosy is the Mosaic law—the Jewish law (Leviticus 13—14). And the God this man is praising is the Jewish God.

Expecting no answers to His questions, Jesus commends the Samaritan's faith (Luke 17:19). He not only praises God, but he also recognizes that God is working through Jesus. This is something the Pharisees, experts in the Jewish law, cannot understand (Luke 17:20–21).

Luke 17:11–19 begins a series of comparisons. Here, a thankful Samaritan contrasts with others who seem less expressive. Next, Jesus compares false messiahs to His own second coming and the negligence of people in the end times with the disciples who look for His coming (Luke 17:20–37). In chapter 18, the comparisons continue: a persistent widow and a corrupt judge (Luke 18:1–8), a proud Pharisee and a repentant tax collector (Luke 18:9–14), a trusting child and a ruler attached to his wealth (Luke 18:15–30).

In his gospel, Luke has often arranged events by theme rather than by strict time order. That seems likely here with a series of teachings about living as Christ followers and ambassadors of God. Christians ought to be careful not to poison the faith of others. Faith is powerful. God's servants should not demand extravagant treatment in return. After healing ten lepers—only one of whom offers thanks—Jesus discusses the state of the world at His future second coming.

Luke 17 continues Jesus' teaching about how to live as citizens and ambassadors of the kingdom of God. Luke 15 describes God's love for the lost. Chapter 16 teaches earthly blessings are far inferior to heavenly rewards. Here, He exhorts His followers to lead well, serve humbly, give thanks, and watch for His second coming. In Luke 18, Jesus gives a series of comparisons to show how we are to approach God—as He approaches Jerusalem and the cross.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.