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Luke 17 |
King James Version
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Luke 17:1 Then said he unto the disciples, ‹It is impossible but that offences will come: but woe› [unto him], ‹through whom they come!›
Causing others to stumble
Stumbling is the act of falling. Whoever causes others to stumble is responsible for the fall of another through actions or thoughts.
The 'little ones' are either young in years or with limited thinking and discerning abilities, psychologically small, of little faith, or they are on a lower spiritual level, such that an action causing them to stumble can torment them.
Often, adults in the family engage in conversations in front of children with words that should not be heard by them, thinking that the children will not understand. However, these words frequently influence the children or embed themselves in their memory.
The argument of parents, or their disagreements in front of their young children, causes these children to stumble, as they expect exemplariness from the adults. The divorce of the parents is also a misstep towards their children.
How numerous are the luxury items that the family acquires as a temptation for the children; be it certain television and radio programs or magazines and books.
Certain events held by the family can be harmful to the children.
The bad example tempts the little ones to evil, whether in speech or behavior, in clothing or in the way of conduct...
Often, children learn from the adults in the family to lie, to mock others, and to exaggerate. Yes, sometimes they imitate them in their movements, their appearance, their voice; children are fond of mimicking.
The enticement to evil can come from the ideas and the teaching they receive from adults; whether at home, in school, or from neighbors, if this education instills bad thoughts in them or causes sinful feelings or hatred towards some.
If the principles the child adopts are in contradiction to other principles it learns from another adult, this leads to confusion, tornness, doubt, and this contradiction in education leads to evil...
The little ones are entrusted to us. 'If we cannot instill good in them, let us at least not lead them to evil...'
Verses that belong to this explanation: 1-2
1Then said he unto the disciples, ‹It is impossible but that offences will come: but woe› [unto him], ‹through whom they come!›2‹It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.›
Author: Shenouda III. Rank: Pope AD: 2012 Source:
Title: 24 Worte zum geistigen Gewinn Teil 2 Author: Pope Shenouda III, 117th Pope of Alexandria Number of pages: 71 Print: Anba Rewes Printing House, Kairo, Ägypten Translation: Koptisch-Orthodoxen Kirche in der Schweiz
It is no abatement of their guilt by whom an offense comes, nor will it lessen their punishment that offenses will come. Faith in God’s pardoning mercy, will enable us to get over the greatest difficulties in the way of forgiving our brethren. As with God nothing is impossible, so all things are possible to him that can believe. Our Lord showed his disciples their need of deep humility. The Lord has such a property in every creature, as no man can have in; he cannot be in debt to them for their services, nor do they deserve any return from him.
Verses that belong to this explanation: 1-10
1Then said he unto the disciples, ‹It is impossible but that offences will come: but woe› [unto him], ‹through whom they come!›2‹It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.›3‹Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.›4‹And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.›5And the apostles said unto the Lord, Increase our faith.6And the Lord said, ‹If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.›7‹But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?›8‹And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?›9‹Doth he thank that servant because he did the things that were commanded him? I trow not.›10‹So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Or, He says that there must arise many obstacles to preaching and to the truth, as the Pharisees hindered the preaching of Christ. But some ask, If it needs be that offenses should come, why does our Lord rebuke the author of the offenses? for it follows, But woe to him through when they came. For whatsoever necessity engenders is pardonable, or deserving of pardon. But observe, that necessity itself derives its birth from free-will. For our Lord, seeing how men cling to evil, and put forward nothing good, spoke with reference to the consequence of those things which are seen, that offenses must needs come; just as if a physician, seeing a man using an unwholesome diet, should say, It is impossible but that such a one should be sick. And therefore to him that causes offenses He denounces woe, and threatens punishment, saying, It were better for him that a mill-stone were hanged about his neck, and he cast into the sea
Then, turning to His disciples, He says: "Woe unto him through whom offences come! It were better for him if he had not been born, or if a millstone were hanged about his neck and he were cast into the sea, than that he should offend one of these little ones"
Author: Tertullian of Carthage Rank: Author AD: 220
Hear the Lord saying, “Woe to the world because of scandals!” A scandal tempts the saints, fatigues the cautious, throws down the incautious, disturbs all things and confuses all people. It is true that in this present passage the Lord is talking about the scandal of his passion.
But by the punishment of the man who offends, learn the reward of him who saves. For had not the salvation of one soul been of such exceeding care to Christ, he would not threaten with such a punishment the offender.
But by the punishment of the man who offends, learn the reward of him who saves. For had not the salvation of one soul been of such exceeding care to Christ, he would not threaten with such a punishment the offender.
“It is impossible,” he says, “that scandals should not come.” I suppose that a scandal is a sin because sin comes through scandal. “In many things we all offend.” Granted that I have not come to ruin, but I have certainly offended not only in one thing but also in many things.
The accompanying discussion that immediately follows these opening remarks and speaks of our pardoning our brothers and sisters in case they ever sin against us leads us to the idea that these were the offenses meant. What are these offenses? They are, I suppose, mean and annoying actions, fits of anger whether on good grounds or without justification, insults, slander, and other stumbling blocks similar to these. He says that these temptations must come. Is this then because God, who governs all, forces people to their commission of sin? Away with the thought! Nothing that is evil comes from him. He is the fountain of all virtue. Why then must this happen? They clearly happen because of our infirmity, for all of us stumble in many things, as it is written. Nevertheless he says that there will be woe to the person who lays the stumbling blocks in the way. He does not leave indifference in these things without rebuke but restrains it by fear of punishment. He still commands us to bear with patience those who cause sins to happen. Commentary on Luke, Homilies –.
Now there are two kinds of offenses, of which the one resist the glory of God, but the other serve only to cause a stumbling-block to the brethren. For the inventions of heresies, and every word that is spoken against the truth, are obstructions to the glory of God. Such offenses however do not seem to be mentioned here, but rather those which occur between friends and brethren, as strifes, slanders, and the like. Therefore He adds afterwards, If your brother trespass against you, rebuke him.
"Be not, my brethren, distressed by those things that have been done, but give heed to the future: for what is passed is ended; but the things which threaten are dangerous to those who shall fall in with them. For offences shall never be wanting in this world.
Then Peter answered, "The prophet of the truth has said, `Good things must needs come, and blessed, said he, is he by whom they come; in like manner evil things must needs come, but woe to him through whom they come.'
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Luke 17:2 ‹It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.›
Causing others to stumble
Stumbling is the act of falling. Whoever causes others to stumble is responsible for the fall of another through actions or thoughts.
The 'little ones' are either young in years or with limited thinking and discerning abilities, psychologically small, of little faith, or they are on a lower spiritual level, such that an action causing them to stumble can torment them.
Often, adults in the family engage in conversations in front of children with words that should not be heard by them, thinking that the children will not understand. However, these words frequently influence the children or embed themselves in their memory.
The argument of parents, or their disagreements in front of their young children, causes these children to stumble, as they expect exemplariness from the adults. The divorce of the parents is also a misstep towards their children.
How numerous are the luxury items that the family acquires as a temptation for the children; be it certain television and radio programs or magazines and books.
Certain events held by the family can be harmful to the children.
The bad example tempts the little ones to evil, whether in speech or behavior, in clothing or in the way of conduct...
Often, children learn from the adults in the family to lie, to mock others, and to exaggerate. Yes, sometimes they imitate them in their movements, their appearance, their voice; children are fond of mimicking.
The enticement to evil can come from the ideas and the teaching they receive from adults; whether at home, in school, or from neighbors, if this education instills bad thoughts in them or causes sinful feelings or hatred towards some.
If the principles the child adopts are in contradiction to other principles it learns from another adult, this leads to confusion, tornness, doubt, and this contradiction in education leads to evil...
The little ones are entrusted to us. 'If we cannot instill good in them, let us at least not lead them to evil...'
Verses that belong to this explanation: 1-2
1Then said he unto the disciples, ‹It is impossible but that offences will come: but woe› [unto him], ‹through whom they come!›2‹It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.›
Author: Shenouda III. Rank: Pope AD: 2012 Source:
Title: 24 Worte zum geistigen Gewinn Teil 2 Author: Pope Shenouda III, 117th Pope of Alexandria Number of pages: 71 Print: Anba Rewes Printing House, Kairo, Ägypten Translation: Koptisch-Orthodoxen Kirche in der Schweiz
It is no abatement of their guilt by whom an offense comes, nor will it lessen their punishment that offenses will come. Faith in God’s pardoning mercy, will enable us to get over the greatest difficulties in the way of forgiving our brethren. As with God nothing is impossible, so all things are possible to him that can believe. Our Lord showed his disciples their need of deep humility. The Lord has such a property in every creature, as no man can have in; he cannot be in debt to them for their services, nor do they deserve any return from him.
Verses that belong to this explanation: 1-10
1Then said he unto the disciples, ‹It is impossible but that offences will come: but woe› [unto him], ‹through whom they come!›2‹It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.›3‹Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.›4‹And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.›5And the apostles said unto the Lord, Increase our faith.6And the Lord said, ‹If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.›7‹But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?›8‹And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?›9‹Doth he thank that servant because he did the things that were commanded him? I trow not.›10‹So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Luke 17:3 ‹Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.›
It is no abatement of their guilt by whom an offense comes, nor will it lessen their punishment that offenses will come. Faith in God’s pardoning mercy, will enable us to get over the greatest difficulties in the way of forgiving our brethren. As with God nothing is impossible, so all things are possible to him that can believe. Our Lord showed his disciples their need of deep humility. The Lord has such a property in every creature, as no man can have in; he cannot be in debt to them for their services, nor do they deserve any return from him.
Verses that belong to this explanation: 1-10
1Then said he unto the disciples, ‹It is impossible but that offences will come: but woe› [unto him], ‹through whom they come!›2‹It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.›3‹Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.›4‹And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.›5And the apostles said unto the Lord, Increase our faith.6And the Lord said, ‹If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.›7‹But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?›8‹And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?›9‹Doth he thank that servant because he did the things that were commanded him? I trow not.›10‹So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
As if He says, Offenses must needs come; but it does not follow that you must perish, if only you be on your guard: as it need not that the sheep should perish when the wolf comes, if the shepherd is watching. And since there are great varieties of offenders, (for some are incurable, some are curable,) He therefore adds, If your brother trespass against you, rebuke him.
But some one may well ask, If when I have several times forgiven my brother he again trespass against me, what must I do with him? In answer therefore to this question He adds, And if he trespass against you seven times in a day, and seven times in a day turn again to you, saying, I repent; forgive him.
He says, “If he who sins against you repents and acknowledges his fault, you shall forgive him not only once, but very many times.” We … must rather imitate those whose business it is to heal our bodily diseases and who do not care for a sick person once only or twice, but just as often as he happens to become ill. Let us remember that we also are liable to infirmities and overpowered by our passions. This being the case, we pray that those who have the duty to rebuke us and who have the authority to punish us may show themselves forgiving and kind to us. It is our duty, having a common feeling for our mutual infirmities, to bear one another’s burdens, so we will fulfill the law of Christ. Observe also that in the Gospel according to Matthew, Peter makes the inquiry, “How often will my brother sin against me, and I forgive him?” The Lord then tells the apostles, “Although he sins seven times in the day,” that is, frequently, “and will acknowledge his fault, you shall forgive him.” Commentary on Luke, Homilies –.
“If your brother sins against you, reprove him.” After the parable of the rich man who was tortured in punishment, how fittingly he added the command of showing mercy to those indeed who repent of their error, for fear that despair might not recall someone from guilt! He is truly moderate, so that pardon is not difficult or leniency lax, fearing that harsh reproof might cast someone down or conspiracy might invite guilt! … He fittingly said, “If your brother sins against you,” for it is not an equal condition to sin against people and against God. The apostle, who is a true interpreter of the divine prophecy, says, “After the first admonition, avoid a person that is a heretic,” because unbelief is not on a par with minor transgression. Since error very often surprises someone through ignorance, he commands that it should be rebuked, so that stubbornness is shunned and a mistake is corrected. –.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
That there might neither be hard-wrung pardon, nor a too easy forgiveness, neither a harsh upbraiding, to dishearten, nor an overlooking of faults, to invite to sin; therefore it is said in another place, Tell him his fault between him and you alone. For betteris a friendly correction, than a quarrelsome accusation. The one strikes shame into a man, the other moves his indignation. He who is admonished will more likely be saved, because he fears to he destroyed. For it is well that he who is corrected should believe you to be rather his friend than his enemy. For we have readily give ear to counsel than yield to injury. Fear us aweak preserver of consistency, but shame is an excellent master of duty. For he who fears is restrained, not amended. But He has well said, If he trespass against you. For it is not the same thing to shun against God and to sin against man.
Or this number is used because God rested on the seventh day from His works. After the seventh day of the world everlasting rest is promised us, that as the evil works of that world shall then cease, so also may the sharpness of punishment be abated.
Or this number is used because God rested on the seventh day from His works. After the seventh day of the world everlasting rest is promised us, that as the evil works of that world shall then cease, so also may the sharpness of punishment be abated.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Luke 17:4 ‹And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.›
It is no abatement of their guilt by whom an offense comes, nor will it lessen their punishment that offenses will come. Faith in God’s pardoning mercy, will enable us to get over the greatest difficulties in the way of forgiving our brethren. As with God nothing is impossible, so all things are possible to him that can believe. Our Lord showed his disciples their need of deep humility. The Lord has such a property in every creature, as no man can have in; he cannot be in debt to them for their services, nor do they deserve any return from him.
Verses that belong to this explanation: 1-10
1Then said he unto the disciples, ‹It is impossible but that offences will come: but woe› [unto him], ‹through whom they come!›2‹It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.›3‹Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.›4‹And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.›5And the apostles said unto the Lord, Increase our faith.6And the Lord said, ‹If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.›7‹But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?›8‹And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?›9‹Doth he thank that servant because he did the things that were commanded him? I trow not.›10‹So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Thus teaches who forbids your refusing to bring back even your brother's cattle, if you find them astray in the road; much more should you bring back your erring brother to himself. He commands you to forgive your brother, should he trespass against you even "seven times."
Author: Tertullian of Carthage Rank: Author AD: 220
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Luke 17:5 And the apostles said unto the Lord, Increase our faith.
It is no abatement of their guilt by whom an offense comes, nor will it lessen their punishment that offenses will come. Faith in God’s pardoning mercy, will enable us to get over the greatest difficulties in the way of forgiving our brethren. As with God nothing is impossible, so all things are possible to him that can believe. Our Lord showed his disciples their need of deep humility. The Lord has such a property in every creature, as no man can have in; he cannot be in debt to them for their services, nor do they deserve any return from him.
Verses that belong to this explanation: 1-10
1Then said he unto the disciples, ‹It is impossible but that offences will come: but woe› [unto him], ‹through whom they come!›2‹It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.›3‹Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.›4‹And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.›5And the apostles said unto the Lord, Increase our faith.6And the Lord said, ‹If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.›7‹But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?›8‹And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?›9‹Doth he thank that servant because he did the things that were commanded him? I trow not.›10‹So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
But our Lord told them that they asked well, and that they ought to believe steadfastly, forasmuch as faith could do many things; and hence it follows, And the Lord; said, you had faith as a grain. of mustard seed,c. Two mighty acts are here brought together in the same sentence; the transplanting of that which was rooted in the earth, and the planting thereof in the sea, (for what is ever planted in the waves?) by which two things He declares the power of faith.
He mentions the mustard seed, because, though small in size, it is mightier in power than all the others. He implies then that the least part of faith can do great things. But thought he Apostles did not transplant the mulberry tree, do not you accuse them; for our Lord said not, You shall transplant, but, You shall be able to transplant. But they did not, because there was no need, seeing that they did greater things. But some one will ask, How does Christ say, that it is the least part of faith which can transplant a mulberry tree or a mountain, whereas Paul says that it is all faith which moves mountains? We must then answer, that the Apostle imputes the moving of mountains to all faith, not as though only the whole of faith could do this, but because this seemed a great thing to carnal men on account of the vastness of the body.
The mulberry may be also compared to the devil, for as by the leaves of the mulberry tree certain worms are fed, so the devil, by the imaginations which proceed from him, is feeding for us a never dying worm; but this mulberry tree faith is able to pluck out of our souls, and plunge it into the deep.
The mulberry may be also compared to the devil, for as by the leaves of the mulberry tree certain worms are fed, so the devil, by the imaginations which proceed from him, is feeding for us a never dying worm; but this mulberry tree faith is able to pluck out of our souls, and plunge it into the deep.
They ask, “Add faith to us.” They do not ask simply for faith, for perhaps you might imagine them to be without faith. They rather ask Christ for an addition to their faith and to be strengthened in faith. Faith partly depends on us and partly is the gift of the divine grace. The beginning of faith depends on us and our maintaining confidence and faith in God with all our power. The confirmation and strength necessary for this comes from the divine grace. For that reason, since all things are possible with God, the Lord says that all things are possible for him who believes. The power that comes to us through faith is of God. Knowing this, blessed Paul also says in the first epistle to the Corinthians, “For to one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, and to another faith in the same Spirit.” You see that he has placed faith also in the catalogue of spiritual graces. The disciples requested that they might receive this from the Savior, contributing also what was of themselves. By the descent upon them of the Holy Spirit, he granted it to them after the fulfillment of the dispensation. Before the resurrection, their faith was so feeble that they were liable even to the charge of being “little of faith.” Commentary on Luke, Homilies –.
A mustard seed looks small. Nothing is less noteworthy to the sight, but nothing is stronger to the taste. What does that signify but the very great fervor and inner strength of faith in the church? Sermon
We may indeed understand that they asked for the increase of that faith by which men believe in the things which they see not; but there is further signified a faith in things, whereby not with the words only, but the things themselves present, we believe. And this shall be, when the Wisdom of God, by whom all things were made, shall reveal Himself openly to His saints face to face.
Or this is said because faith keeps out the unclean spirit, especially since the nature of the tree falls in with this meaning. For the fruit of the mulberryis at first white in the blossom, and being formed from thence grows red, and blackens as it gets ripe. The devil also having by transgression fallen from the white flower of the angelic nature and the bright beams of his power, grows terrible in the black odor of sin.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Luke 17:6 And the Lord said, ‹If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.›
It is no abatement of their guilt by whom an offense comes, nor will it lessen their punishment that offenses will come. Faith in God’s pardoning mercy, will enable us to get over the greatest difficulties in the way of forgiving our brethren. As with God nothing is impossible, so all things are possible to him that can believe. Our Lord showed his disciples their need of deep humility. The Lord has such a property in every creature, as no man can have in; he cannot be in debt to them for their services, nor do they deserve any return from him.
Verses that belong to this explanation: 1-10
1Then said he unto the disciples, ‹It is impossible but that offences will come: but woe› [unto him], ‹through whom they come!›2‹It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.›3‹Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.›4‹And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.›5And the apostles said unto the Lord, Increase our faith.6And the Lord said, ‹If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.›7‹But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?›8‹And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?›9‹Doth he thank that servant because he did the things that were commanded him? I trow not.›10‹So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
He is the true worshipper of God, who not only is himself free from passions, but also sets others free from them; though they be so heavy that they are like mountains, he removes them by means of the faith with which he believes in God. Yea, by faith be truly removes mountains with their trees, if it be necessary.
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Luke 17:7 ‹But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?›
It is no abatement of their guilt by whom an offense comes, nor will it lessen their punishment that offenses will come. Faith in God’s pardoning mercy, will enable us to get over the greatest difficulties in the way of forgiving our brethren. As with God nothing is impossible, so all things are possible to him that can believe. Our Lord showed his disciples their need of deep humility. The Lord has such a property in every creature, as no man can have in; he cannot be in debt to them for their services, nor do they deserve any return from him.
Verses that belong to this explanation: 1-10
1Then said he unto the disciples, ‹It is impossible but that offences will come: but woe› [unto him], ‹through whom they come!›2‹It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.›3‹Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.›4‹And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.›5And the apostles said unto the Lord, Increase our faith.6And the Lord said, ‹If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.›7‹But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?›8‹And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?›9‹Doth he thank that servant because he did the things that were commanded him? I trow not.›10‹So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
He said, “When you have done everything, say, ‘We are unprofitable servants,’ ” to warn them in his wish that they keep themselves at great distance from that destructive passion. Dearly beloved, see how the person with his mouth open for human glory and performing the works of virtue on that account has no benefit from it. Despite practicing every example of virtue, if he seems to give himself credit for it, he ends up emptyhanded and bereaved of everything.
Our Lord teaches us that it is no more than the just and proper right of a master to require, as their bounder duty, subjection from servants, adding, Does he thank that servant because he did the things that were commanded him? I trow not. Here then is the disease of pride cut away. Why boast you yourself? Do you know that if you pay not your debt, dangeris at hand, but if you pay, you do nothing thank-worthy? As St. Paul says, For though I preach the Gospel I have nothing to glory of, for necessity is laid upon me, yea woe is to me if I preach not the Gospel.
"Which of you, having a servant ploughing, or a shepherd, says to him when he cometh from the field, Pass forward and recline? But he says to him, Make ready somewhat that I may sup, and gird thyself, and minister to me, until I eat and drink; and afterwards thou shalt eat and drink? Does he thank that servant because he has done what was commanded him? So also ye, when ye shall have done that which is commanded you, say, We are unprofitable servants; we have done what we had to do."
Or else; To the many who understand not this faith in the truth already present, our Lord might seem not to have answered the petitions of His disciples. And there appears adifficulty in the connection here, unless we suppose He meant the change from faith to faith, from that faith, namely, by which we serve God, to that whereby we enjoy Him. For then will our faith be increased when we first believe the word preached, next the reality present. But that joyful contemplation possesses perfect peace, which is given to us in the everlasting kingdom of God. And that perfect peace is the reward of those righteous labors, which are performed in the administration of the Church. Be then the servant in the field ploughing, or feeding, that is, in this life either following his worldly business, or serving foolish men, as it were cattle, he must after his labors return home, that is, be united to the Church.
While His servants also are ministering, that is, preaching the Gospel, our Lord iseating and drinking the faith and confession of the Gentiles. It follows, And afterward you shall eat and drink. As if He says, After that I have been delighted with the work of your preaching, and refreshed myself with the choice food of your compunction, then at length shall you go, and feast yourself everlastingly with the eternal banquet of wisdom.
You do not say to your servant, “Sit down,” but require more service from him and do not thank him. The Lord also does not allow only one work or labor for you, because so long as we live we must always work. Know that you are a servant overwhelmed by very much obedience. You must not set yourself first, because you are called a son of God. Grace must be acknowledged, but nature not overlooked. Do not boast of yourself if you have served well, as you should have done. The sun obeys, the moon complies, and the angels serve…. Let us not require praise from ourselves nor prevent the judgment of God and anticipate the sentence of the Judge but reserve it for its own time and Judge. –.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
For we know that no one sits down before he has first passed over. Moses indeed also passed over, that he might see a great sight. Since then you not only say to your servant, Sit down to meat, but require from him another service, so in this life the Lord does not put up with the performance of one work and labor, because as long as we live we ought always to work. Therefore it follows, And will not rather say, Make ready wherewith I mays up.
Boast not yourself then that you have been a good servant. You have done what you ought to have done. The sun obeys, the moon submits herself, the angels are subject; letus not then seek praise from ourselves. Therefore He adds in conclusion, So likewise you, when you have done all good things, say, We are unprofitable servants, we have done that which it was our duty to do.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Luke 17:8 ‹And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?›
It is no abatement of their guilt by whom an offense comes, nor will it lessen their punishment that offenses will come. Faith in God’s pardoning mercy, will enable us to get over the greatest difficulties in the way of forgiving our brethren. As with God nothing is impossible, so all things are possible to him that can believe. Our Lord showed his disciples their need of deep humility. The Lord has such a property in every creature, as no man can have in; he cannot be in debt to them for their services, nor do they deserve any return from him.
Verses that belong to this explanation: 1-10
1Then said he unto the disciples, ‹It is impossible but that offences will come: but woe› [unto him], ‹through whom they come!›2‹It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.›3‹Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.›4‹And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.›5And the apostles said unto the Lord, Increase our faith.6And the Lord said, ‹If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.›7‹But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?›8‹And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?›9‹Doth he thank that servant because he did the things that were commanded him? I trow not.›10‹So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 17:9 ‹Doth he thank that servant because he did the things that were commanded him? I trow not.›
It is no abatement of their guilt by whom an offense comes, nor will it lessen their punishment that offenses will come. Faith in God’s pardoning mercy, will enable us to get over the greatest difficulties in the way of forgiving our brethren. As with God nothing is impossible, so all things are possible to him that can believe. Our Lord showed his disciples their need of deep humility. The Lord has such a property in every creature, as no man can have in; he cannot be in debt to them for their services, nor do they deserve any return from him.
Verses that belong to this explanation: 1-10
1Then said he unto the disciples, ‹It is impossible but that offences will come: but woe› [unto him], ‹through whom they come!›2‹It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.›3‹Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.›4‹And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.›5And the apostles said unto the Lord, Increase our faith.6And the Lord said, ‹If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.›7‹But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?›8‹And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?›9‹Doth he thank that servant because he did the things that were commanded him? I trow not.›10‹So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 17:10 ‹So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.›
Therefore, many saints who had reached a very high level did not cease to lament their sins, as they still saw higher levels in their spiritual pursuit that they had not yet achieved.
Spiritual people differ from worldly ones in terms of the goals of their ambition.
For instance, a person with worldly ambition might always want to become wealthier, aiming to increase their money daily, and is at risk of becoming greedy. However, the aspiration of a spiritual person is to give their money to the poor and acquire a treasure in heaven. A person with worldly ambition wants to be first everywhere, if not the only one. They love the first places, while a spiritual person seeks the virtue of humility with their ambition and takes the last place. They keep in mind the words of the Apostle: 'In honor, preferring one another above themselves' [Rom 12:10], and thus tries to be the last and the servant of all [Mark 9:35]. Such a person becomes a servant who gladly serves all and grows in his service, so that people love him for his service.
A person ambitious in a worldly manner competes with others to take their place.
A person with spiritual ambition helps others achieve what they have achieved. They do not compete with others throughout their life, instead, they wholeheartedly strive to attain God.
Unlike them, a person with worldly ambition loves to outdo or hold back others to beat them.
It is no abatement of their guilt by whom an offense comes, nor will it lessen their punishment that offenses will come. Faith in God’s pardoning mercy, will enable us to get over the greatest difficulties in the way of forgiving our brethren. As with God nothing is impossible, so all things are possible to him that can believe. Our Lord showed his disciples their need of deep humility. The Lord has such a property in every creature, as no man can have in; he cannot be in debt to them for their services, nor do they deserve any return from him.
Verses that belong to this explanation: 1-10
1Then said he unto the disciples, ‹It is impossible but that offences will come: but woe› [unto him], ‹through whom they come!›2‹It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.›3‹Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.›4‹And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.›5And the apostles said unto the Lord, Increase our faith.6And the Lord said, ‹If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.›7‹But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?›8‹And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?›9‹Doth he thank that servant because he did the things that were commanded him? I trow not.›10‹So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
But some who are of the lapsed have lately written to me, and are humble and meek and trembling and fearing God, and who have always laboured in the Church gloriously and liberally, and who have never made a boast of their labour to the Lord, knowing that He has said, "When ye shall have done all these things, say, We are unprofitable servants: we have done that which was our duty to do."
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Luke 17:11 And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.
A sense of our spiritual leprosy should make us very humble whenever we draw near to Christ. It is enough to refer ourselves to the compassions of Christ, for they fail not. We may look for God to meet us with mercy, when we are found in the way of obedience. Only one of those who were healed returned to give thanks. It becomes us, like him, to be very humble in thanksgivings, as well as in prayers. Christ noticed the one who thus distinguished himself, he was a Samaritan. The others only got the outward cure, he alone got the spiritual blessing.
Verses that belong to this explanation: 11-19
11And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.12And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:13And they lifted up [their] voices, and said, Jesus, Master, have mercy on us.14And when he saw [them], he said unto them, ‹Go shew yourselves unto the priests.› And it came to pass, that, as they went, they were cleansed.15And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,16And fell down on [his] face at his feet, giving him thanks: and he was a Samaritan.17And Jesus answering said, ‹Were there not ten cleansed? but where› [are] ‹the nine?›18‹There are not found that returned to give glory to God, save this stranger.›19And he said unto him, ‹Arise, go thy way: thy faith hath made thee whole.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
They associated together from the sympathy they felt as partakers of the same calamity, and were waiting till Jesus passed, anxiously looking out to see Him approach. As itis said, Which stood afar off, for the Jewish law esteems leprosy unclean, whereas the law of the Gospel calls unclean not the outward, but the inward leprosy.
They pronounce the name of Jesus, and gain to the mselves the reality. For Jesus is by interpretation Savior. They say, Have mercy upon us, because they were sensible of His power, and sought neither for gold and silver, but that their bodies might put on again a healthful appearance.
When he found that he was cleansed, he had boldness to draw near, as it follows, And fell down on his face at his feet giving him thanks. Thus by his prostration and prayers shelving at once both his faith and his gratitude.
Wherein it is shown, that strangers were more ready to receive the faith, but Israel was slow to believe; and so it follows, And he said to him, Arise, go your way, your faith has made you whole.
They therefore stand afar off as if ashamed of the uncleanness which was impaled to them, thinking that Christ would loathe them as others did. Thus they stood afar off, but were made nigh to Him by their prayers. For the Lord is nigh to all them that call upon him in truth. Therefore it follows, And they lifted up their voices, and said, Jesus, Master, have mercy upon us.
They do not merely supplicate or entreat Him as if He were a man, but they call Him Master or Lord, as if almost they looked upon Him as God. But He bids them show themselves to the priests, as it follows, And when he saw them, he said, Go, show yourselves to the priests. For they were examined whether they were cleansed from their leprosy or not.
Therefore in bidding them go to the priests he meant nothing more than that they were just about to be healed; and so it follows, And it came to pass that as they went they were healed.
But out of the ten, the nine Israelites were ungrateful, whereas the Samaritan stranger returned and lifted up his voice in thanksgiving, as it follows, And one of them turned back, and with a loud voice glorified God.
We may gather from this that a man is not one whit hindered from pleasing God because he comes from a cursed race, only let him bearin his heart an honest purpose. Further, let not him that is born of saints boast himself, for the nine who were Israelites were ungrateful; and hence it follows, And Jesus answering him said, Were there not ten cleansed?
Falling into a thankless forgetfulness, the nine lepers that were Jews did not return to give glory to God. By this, he shows that Israel was hard of heart and utterly unthankful. The stranger, a Samaritan, was of foreign race brought from Assyria. The phrase “in the middle of Samaria and Galilee” has meaning. “He returned with a loud voice to glorify God.” It shows that the Samaritans were grateful but that the Jews, even when they benefited, were ungrateful. Commentary on Luke, Homilies –.
Why did he not say, “I will, be cleansed,” as he did in the case of another leper, instead of commanding them to show themselves to the priests? It was because the law gave directions to this effect to those who were delivered from leprosy. It commanded them to show themselves to the priests and to offer a sacrifice for their cleansing. He commanded them to go as being already healed so that they might bear witness to the priests, the rulers of the Jews and always envious of his glory. They testified that wonderfully and beyond their hope, they had been delivered from their misfortune by Christ’s willing that they should be healed. He did not heal them first but sent them to the priests, because the priests knew the marks of leprosy and of its healing. Commentary on Luke, Homilies –.
The Savior next manifests His glory by drawing over Israel to the faith. As it follows, And as he entered into a certain village, there met him ten men that were lepers, men who were banished from the towns and cities, and counted unclean, according to the rites of the Mosaic law.
The law also ordered, that those who were cleansed from leprosy should offer sacrifice for the sake of their purification.
Whereby the Jewish priests who were jealous of His glory might know that it was by Christ granting them health that they were suddenly and miraculously healed.
The lepers may be taken mystically for those who, having no knowledge of the true faith, profess various erroneous doctrines. For they do not conceal their ignorance, but brazen it forth as the highest wisdom, making a vain show of it with boasting words. But since leprosy is a blemish in color, when true things appear clumsily mixed up with false in a single discourse or narration, as in the color of a single body, they represent a leprosy streaking and disfiguring as it were with true and false dyes the color of the human form. Now these lepers must be so put away from the Church, that being as far removed as possible, they may with loud shouts call upon Christ. But by their calling Him Teacher, I think it is plainly implied that leprosy is truly the false doctrine which the good teacher may wash away. Now we find that of those upon whom our Lord bestowed bodily mercies, not one did He send to the priests, save the lepers, for the Jewish priesthood was a figure of that priesthood which is in the Church. All vices our Lord corrects and heals by His own power working inwardly in the conscience, but the teaching of infusion by means of the Sacrament, or of catechizing by word of mouth, was assigned to the Church. And as they went, they were cleansed; just as the Gentiles to whom Peter came, having not yet received the sacrament of Baptism, whereby wecome spiritual to the priests, are declared cleansed by the infusion of the Holy Spirit. Whoever then follows true and sound doctrine in the fellowship of the Church, proclaiming himself to be free from the confusion of lies, as it were a leprosy, yet still ungrateful to his Cleanser does not prostrate himself with pious humility of thanksgiving, is like to those of whom the Apostle says, that when they knew God, they glorified him not as God, nor were thankful. Such then will remain in the ninth number as imperfect. For the nine need one, that by a certain form of unity they may be cemented together, in order to become ten. But he who gave thanks was approved of as a type of the one only Church. And since these were Jews, they are declared to have lost through pride the kingdom of heaven, wherein most of all unityis preserved. But the man who was a Samaritan, which is by interpretation “guardian,” giving back to Him who gave it that which he had received, according to the Psalm, My strength willI preserve for you, has kept the unity of the kingdom with humble devotion.
Today, the Lord rebukes those who keep the Passover the way the Jews did, just as he rebuked certain lepers he had cleansed. You recall that he loved the one who was thankful, but he was angry with the ungrateful ones, because they did not acknowledge their Deliverer. They thought more highly of their cure from leprosy than of him who had healed them…. Actually, this one was given much more than the rest. Besides being healed of his leprosy, he was told by the Lord, “Stand up and go on your way. Your faith has saved you.” You see, those who give thanks and those who glorify have the same kind of feelings. They bless their helper for the benefits they have received. That is why Paul urged everybody to “glorify God with your body.” Isaiah also commanded, “Give glory to God.”
Author: Athanasius the Apostolic Rank: Pope AD: 373
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Luke 17:12 And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:
A sense of our spiritual leprosy should make us very humble whenever we draw near to Christ. It is enough to refer ourselves to the compassions of Christ, for they fail not. We may look for God to meet us with mercy, when we are found in the way of obedience. Only one of those who were healed returned to give thanks. It becomes us, like him, to be very humble in thanksgivings, as well as in prayers. Christ noticed the one who thus distinguished himself, he was a Samaritan. The others only got the outward cure, he alone got the spiritual blessing.
Verses that belong to this explanation: 11-19
11And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.12And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:13And they lifted up [their] voices, and said, Jesus, Master, have mercy on us.14And when he saw [them], he said unto them, ‹Go shew yourselves unto the priests.› And it came to pass, that, as they went, they were cleansed.15And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,16And fell down on [his] face at his feet, giving him thanks: and he was a Samaritan.17And Jesus answering said, ‹Were there not ten cleansed? but where› [are] ‹the nine?›18‹There are not found that returned to give glory to God, save this stranger.›19And he said unto him, ‹Arise, go thy way: thy faith hath made thee whole.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 17:13 And they lifted up [their] voices, and said, Jesus, Master, have mercy on us.
A sense of our spiritual leprosy should make us very humble whenever we draw near to Christ. It is enough to refer ourselves to the compassions of Christ, for they fail not. We may look for God to meet us with mercy, when we are found in the way of obedience. Only one of those who were healed returned to give thanks. It becomes us, like him, to be very humble in thanksgivings, as well as in prayers. Christ noticed the one who thus distinguished himself, he was a Samaritan. The others only got the outward cure, he alone got the spiritual blessing.
Verses that belong to this explanation: 11-19
11And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.12And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:13And they lifted up [their] voices, and said, Jesus, Master, have mercy on us.14And when he saw [them], he said unto them, ‹Go shew yourselves unto the priests.› And it came to pass, that, as they went, they were cleansed.15And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,16And fell down on [his] face at his feet, giving him thanks: and he was a Samaritan.17And Jesus answering said, ‹Were there not ten cleansed? but where› [are] ‹the nine?›18‹There are not found that returned to give glory to God, save this stranger.›19And he said unto him, ‹Arise, go thy way: thy faith hath made thee whole.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 17:14 And when he saw [them], he said unto them, ‹Go shew yourselves unto the priests.› And it came to pass, that, as they went, they were cleansed.
A sense of our spiritual leprosy should make us very humble whenever we draw near to Christ. It is enough to refer ourselves to the compassions of Christ, for they fail not. We may look for God to meet us with mercy, when we are found in the way of obedience. Only one of those who were healed returned to give thanks. It becomes us, like him, to be very humble in thanksgivings, as well as in prayers. Christ noticed the one who thus distinguished himself, he was a Samaritan. The others only got the outward cure, he alone got the spiritual blessing.
Verses that belong to this explanation: 11-19
11And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.12And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:13And they lifted up [their] voices, and said, Jesus, Master, have mercy on us.14And when he saw [them], he said unto them, ‹Go shew yourselves unto the priests.› And it came to pass, that, as they went, they were cleansed.15And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,16And fell down on [his] face at his feet, giving him thanks: and he was a Samaritan.17And Jesus answering said, ‹Were there not ten cleansed? but where› [are] ‹the nine?›18‹There are not found that returned to give glory to God, save this stranger.›19And he said unto him, ‹Arise, go thy way: thy faith hath made thee whole.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 17:15 And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,
A sense of our spiritual leprosy should make us very humble whenever we draw near to Christ. It is enough to refer ourselves to the compassions of Christ, for they fail not. We may look for God to meet us with mercy, when we are found in the way of obedience. Only one of those who were healed returned to give thanks. It becomes us, like him, to be very humble in thanksgivings, as well as in prayers. Christ noticed the one who thus distinguished himself, he was a Samaritan. The others only got the outward cure, he alone got the spiritual blessing.
Verses that belong to this explanation: 11-19
11And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.12And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:13And they lifted up [their] voices, and said, Jesus, Master, have mercy on us.14And when he saw [them], he said unto them, ‹Go shew yourselves unto the priests.› And it came to pass, that, as they went, they were cleansed.15And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,16And fell down on [his] face at his feet, giving him thanks: and he was a Samaritan.17And Jesus answering said, ‹Were there not ten cleansed? but where› [are] ‹the nine?›18‹There are not found that returned to give glory to God, save this stranger.›19And he said unto him, ‹Arise, go thy way: thy faith hath made thee whole.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Whence also, astonished that one only out of the ten was thankful for his release to the divine grace, He does not command him to offer a gift according to the law, because he had already paid his tribute of gratitude when "he glorified God;
Author: Tertullian of Carthage Rank: Author AD: 220
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Luke 17:16 And fell down on [his] face at his feet, giving him thanks: and he was a Samaritan.
A sense of our spiritual leprosy should make us very humble whenever we draw near to Christ. It is enough to refer ourselves to the compassions of Christ, for they fail not. We may look for God to meet us with mercy, when we are found in the way of obedience. Only one of those who were healed returned to give thanks. It becomes us, like him, to be very humble in thanksgivings, as well as in prayers. Christ noticed the one who thus distinguished himself, he was a Samaritan. The others only got the outward cure, he alone got the spiritual blessing.
Verses that belong to this explanation: 11-19
11And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.12And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:13And they lifted up [their] voices, and said, Jesus, Master, have mercy on us.14And when he saw [them], he said unto them, ‹Go shew yourselves unto the priests.› And it came to pass, that, as they went, they were cleansed.15And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,16And fell down on [his] face at his feet, giving him thanks: and he was a Samaritan.17And Jesus answering said, ‹Were there not ten cleansed? but where› [are] ‹the nine?›18‹There are not found that returned to give glory to God, save this stranger.›19And he said unto him, ‹Arise, go thy way: thy faith hath made thee whole.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 17:17 And Jesus answering said, ‹Were there not ten cleansed? but where› [are] ‹the nine?›
A sense of our spiritual leprosy should make us very humble whenever we draw near to Christ. It is enough to refer ourselves to the compassions of Christ, for they fail not. We may look for God to meet us with mercy, when we are found in the way of obedience. Only one of those who were healed returned to give thanks. It becomes us, like him, to be very humble in thanksgivings, as well as in prayers. Christ noticed the one who thus distinguished himself, he was a Samaritan. The others only got the outward cure, he alone got the spiritual blessing.
Verses that belong to this explanation: 11-19
11And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.12And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:13And they lifted up [their] voices, and said, Jesus, Master, have mercy on us.14And when he saw [them], he said unto them, ‹Go shew yourselves unto the priests.› And it came to pass, that, as they went, they were cleansed.15And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,16And fell down on [his] face at his feet, giving him thanks: and he was a Samaritan.17And Jesus answering said, ‹Were there not ten cleansed? but where› [are] ‹the nine?›18‹There are not found that returned to give glory to God, save this stranger.›19And he said unto him, ‹Arise, go thy way: thy faith hath made thee whole.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 17:18 ‹There are not found that returned to give glory to God, save this stranger.›
A sense of our spiritual leprosy should make us very humble whenever we draw near to Christ. It is enough to refer ourselves to the compassions of Christ, for they fail not. We may look for God to meet us with mercy, when we are found in the way of obedience. Only one of those who were healed returned to give thanks. It becomes us, like him, to be very humble in thanksgivings, as well as in prayers. Christ noticed the one who thus distinguished himself, he was a Samaritan. The others only got the outward cure, he alone got the spiritual blessing.
Verses that belong to this explanation: 11-19
11And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.12And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:13And they lifted up [their] voices, and said, Jesus, Master, have mercy on us.14And when he saw [them], he said unto them, ‹Go shew yourselves unto the priests.› And it came to pass, that, as they went, they were cleansed.15And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,16And fell down on [his] face at his feet, giving him thanks: and he was a Samaritan.17And Jesus answering said, ‹Were there not ten cleansed? but where› [are] ‹the nine?›18‹There are not found that returned to give glory to God, save this stranger.›19And he said unto him, ‹Arise, go thy way: thy faith hath made thee whole.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 17:19 And he said unto him, ‹Arise, go thy way: thy faith hath made thee whole.›
A sense of our spiritual leprosy should make us very humble whenever we draw near to Christ. It is enough to refer ourselves to the compassions of Christ, for they fail not. We may look for God to meet us with mercy, when we are found in the way of obedience. Only one of those who were healed returned to give thanks. It becomes us, like him, to be very humble in thanksgivings, as well as in prayers. Christ noticed the one who thus distinguished himself, he was a Samaritan. The others only got the outward cure, he alone got the spiritual blessing.
Verses that belong to this explanation: 11-19
11And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.12And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:13And they lifted up [their] voices, and said, Jesus, Master, have mercy on us.14And when he saw [them], he said unto them, ‹Go shew yourselves unto the priests.› And it came to pass, that, as they went, they were cleansed.15And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,16And fell down on [his] face at his feet, giving him thanks: and he was a Samaritan.17And Jesus answering said, ‹Were there not ten cleansed? but where› [are] ‹the nine?›18‹There are not found that returned to give glory to God, save this stranger.›19And he said unto him, ‹Arise, go thy way: thy faith hath made thee whole.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Of faith.
And yet who was the God to whom the Samaritan gave thanks, because thus far not even had an Israelite heard of another god? Who else but He by whom all had hitherto been healed through Christ? And therefore it was said to him, "Thy faith hath made thee whole"
Author: Tertullian of Carthage Rank: Author AD: 220
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Luke 17:20 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, ‹The kingdom of God cometh not with observation:›
The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.
Verses that belong to this explanation: 20-37
20And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, ‹The kingdom of God cometh not with observation:›21‹Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.›22And he said unto the disciples, ‹The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see› [it].23‹And they shall say to you, See here; or, see there: go not after› [them], ‹nor follow› [them].24‹For as the lightning, that lighteneth out of the one› [part] ‹under heaven, shineth unto the other› [part] ‹under heaven; so shall also the Son of man be in his day.›25‹But first must he suffer many things, and be rejected of this generation.›26‹And as it was in the days of Noe, so shall it be also in the days of the Son of man.›27‹They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.›28‹Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;›29‹But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed› [them] ‹all.›30‹Even thus shall it be in the day when the Son of man is revealed.›31‹In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.›32‹Remember Lot's wife.›33‹Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.›34‹I tell you, in that night there shall be two› [men] ‹in one bed; the one shall be taken, and the other shall be left.›35‹Two› [women] ‹shall be grinding together; the one shall be taken, and the other left.›36‹Two› [men] ‹shall be in the field; the one shall be taken, and the other left.›37And they answered and said unto him, Where, Lord? And he said unto them, ‹Wheresoever the body› [is], ‹thither will the eagles be gathered together.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
"The kingdom of God "He says, "cometh not with observation; neither do they say, Lo here! or, lo there! for, behold, the kingdom of God is within you."
Author: Tertullian of Carthage Rank: Author AD: 220
If the devil has been driven out and sin no longer reigns, then the kingdom of God is established in us. As it is written in the Gospel, “The kingdom of God does not come with observation, nor will they say, ‘Lo here,’ or ‘Lo, there.’ Truly I say to you that the kingdom of God is within you.” The only thing that can be “within us” is knowledge or ignorance of the truth and the affection for righteousness or sin by which we prepare our hearts to be a kingdom of Christ or the devil. St. Paul described the nature of this kingdom in this way: “For the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit.” If the kingdom of God is within us and is righteousness, peace and joy, then someone that remains in these is surely within the kingdom of God. Someone that remains in unrighteousness, conflict and the melancholy that kills the life of the spirit is already a citizen of the devil’s kingdom, of hell and of death. These are the signs whether it is God’s kingdom or the devil’s.
Or, perhaps, the kingdom of God being within us, means that joy that is implanted in our hearts by the Holy Spirit. For that is, as it were, the image and pledge of the everlasting joy with which in the world to come the souls of the Saints rejoice.
These miserable men ask in mockery, “When will the kingdom of God come?” This is like saying, “Before this kingdom of which you speak comes, cross and death will seize you.” What does Christ reply? He again displays his longsuffering and incomparable love to humanity. Reviled, he does not revile again. Suffering, he does not threaten. He does not harshly scold them, but because of their wickedness, he does not stoop to give them an answer to their question. He says only what is for the benefit of all people: that the kingdom of God does not come by watching. “Behold, the kingdom of God is within you.” He says, “Do not ask about the times in which the season of the kingdom of heaven will again arise and come. Rather, be eager that you may be found worthy of it. It is within you. That is, it depends on your own wills and is in your own power, whether or not you receive it. Everyone that has attained to justification by means of faith in Christ and decorated by every virtue is counted worthy of the kingdom of heaven.” Commentary on Luke, Homily
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.
Asked by the disciples when the kingdom of God would come, the Lord said, “The kingdom of God is within you,” through the truth of grace and not through the slavery of guilt. Let those that would be free be servants in the Lord. As we share in service, we also share in the kingdom. He said, “The kingdom of God is within you.” He would not say when it would come. He said there would be a day of judgment, so that he instilled in all terror of the judgment to come, and he did not add the guarantee of its postponement.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Luke 17:21 ‹Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.›
The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.
Verses that belong to this explanation: 20-37
20And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, ‹The kingdom of God cometh not with observation:›21‹Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.›22And he said unto the disciples, ‹The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see› [it].23‹And they shall say to you, See here; or, see there: go not after› [them], ‹nor follow› [them].24‹For as the lightning, that lighteneth out of the one› [part] ‹under heaven, shineth unto the other› [part] ‹under heaven; so shall also the Son of man be in his day.›25‹But first must he suffer many things, and be rejected of this generation.›26‹And as it was in the days of Noe, so shall it be also in the days of the Son of man.›27‹They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.›28‹Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;›29‹But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed› [them] ‹all.›30‹Even thus shall it be in the day when the Son of man is revealed.›31‹In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.›32‹Remember Lot's wife.›33‹Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.›34‹I tell you, in that night there shall be two› [men] ‹in one bed; the one shall be taken, and the other shall be left.›35‹Two› [women] ‹shall be grinding together; the one shall be taken, and the other left.›36‹Two› [men] ‹shall be in the field; the one shall be taken, and the other left.›37And they answered and said unto him, Where, Lord? And he said unto them, ‹Wheresoever the body› [is], ‹thither will the eagles be gathered together.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
But they assert that not only is there in favour of their doctrine, testimony to be drawn from the mysteries of the Assyrians, but also from those of the Phrygians concerning the happy nature-concealed, and yet at the same time disclosed-of things that have been, and are coming into existence, and moreover will be,-(a happy nature) which, (the Naassene) says, is the kingdom of heaven to be sought for within a man.
This, says he, is the kingdom of heaven that reposes within us as a treasure, as leaven hid in the three measures of meal.
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Luke 17:22 And he said unto the disciples, ‹The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see› [it].
The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.
Verses that belong to this explanation: 20-37
20And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, ‹The kingdom of God cometh not with observation:›21‹Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.›22And he said unto the disciples, ‹The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see› [it].23‹And they shall say to you, See here; or, see there: go not after› [them], ‹nor follow› [them].24‹For as the lightning, that lighteneth out of the one› [part] ‹under heaven, shineth unto the other› [part] ‹under heaven; so shall also the Son of man be in his day.›25‹But first must he suffer many things, and be rejected of this generation.›26‹And as it was in the days of Noe, so shall it be also in the days of the Son of man.›27‹They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.›28‹Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;›29‹But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed› [them] ‹all.›30‹Even thus shall it be in the day when the Son of man is revealed.›31‹In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.›32‹Remember Lot's wife.›33‹Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.›34‹I tell you, in that night there shall be two› [men] ‹in one bed; the one shall be taken, and the other shall be left.›35‹Two› [women] ‹shall be grinding together; the one shall be taken, and the other left.›36‹Two› [men] ‹shall be in the field; the one shall be taken, and the other left.›37And they answered and said unto him, Where, Lord? And he said unto them, ‹Wheresoever the body› [is], ‹thither will the eagles be gathered together.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
For their life was then without trouble, for Christ took care of them and protected them. But the time was coming when Christ should be taken away, and they should be exposed to perils, being brought before kings and princes, and then they should long for the first time and its tranquillity.
As if he said, If at the coming of Antichrist, his fame shall bespread abroad, as though Christ had appeared, go not out, nor follow him. For it cannot be that He who was once seen on earth, shall any more dwell in the corners of the earth. It will therefore be he of whom we speak, not the true Christ. For this is the clear sign of the second coming of our Savior, that suddenly the luster of His coming shall fill the whole world; and so it follows, For as the lightning that lightens For He will not appear walking upon the earth, as any common man, but will illuminate our whole universe, manifesting to all men the radiance of His divinity.
That they might know that he was about first to undergo his saving passion, abolish death by the death of his flesh, put away the sin of the world, destroy the ruler of this world, ascend to the Father and in due time appear to judge the world in righteousness, he says that he must first suffer many things. Commentary on Luke, Homily
At the end time of the world, he will not descend from heaven obscurely or secretly, but with godlike glory and as dwelling in the light which no one can approach. He declared that his coming will be like the lightning. He was born indeed in the flesh of a woman, to fulfill the dispensation for our sakes. For this reason, he emptied himself, made himself poor, and no longer showed himself in the glory of the Godhead. The season and the necessity of the dispensation summoned him to this humiliation. After his resurrection from the dead, ascension into heaven, and enthronement with God the Father, he will descend again. He will not descend with his glory withdrawn or in the lowliness of human nature. In the majesty of the Father with the companies of the angels guarding him, he will stand before him as God and Lord of all. He will come as the lightning, and not secretly. Commentary on Luke, Homily
He now speaks to the holy disciples as his true companions. He says, “The days will come when you will desire to see one of the days of the Son of man, and will not see it.” … He would have them prepared for all that can cause people grief. He wants them ready to endure patiently so that approved they may enter the kingdom of God. He warns them that before his coming from heaven at the consummation of the world, tribulation and persecution will precede him. They will wish to see one of the days of the Son of man, such as those when they were still going around with Christ and speaking with him. Commentary on Luke, Homily
Now His disciples supposed that He would go to Jerusalem, and would at once make a manifestation of the kingdom of God. To rid them therefore of this belief, He informs them that it became Him first to suffer the Life-giving Passion, then to ascend to the Father and shine forth from above, that He might judge the world in righteousness. Hence He adds, But first must he suffer many things, and be rejected of this generation.
He who knows the signs of the coming judgment also knows the end. Why would he not know? He is like flashing lightning, since as the Light, the Son of God illumines the inner part of the heavenly mystery. “In that hour,” it says. He also knows the hour, but he knows it for himself, he does not know it for me. He then suitably asserts that the cause of the flood, fire and of the judgment proceeded from our sins, because God did not create evil, but our actions devised it for themselves. –.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Luke 17:23 ‹And they shall say to you, See here; or, see there: go not after› [them], ‹nor follow› [them].
The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.
Verses that belong to this explanation: 20-37
20And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, ‹The kingdom of God cometh not with observation:›21‹Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.›22And he said unto the disciples, ‹The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see› [it].23‹And they shall say to you, See here; or, see there: go not after› [them], ‹nor follow› [them].24‹For as the lightning, that lighteneth out of the one› [part] ‹under heaven, shineth unto the other› [part] ‹under heaven; so shall also the Son of man be in his day.›25‹But first must he suffer many things, and be rejected of this generation.›26‹And as it was in the days of Noe, so shall it be also in the days of the Son of man.›27‹They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.›28‹Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;›29‹But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed› [them] ‹all.›30‹Even thus shall it be in the day when the Son of man is revealed.›31‹In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.›32‹Remember Lot's wife.›33‹Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.›34‹I tell you, in that night there shall be two› [men] ‹in one bed; the one shall be taken, and the other shall be left.›35‹Two› [women] ‹shall be grinding together; the one shall be taken, and the other left.›36‹Two› [men] ‹shall be in the field; the one shall be taken, and the other left.›37And they answered and said unto him, Where, Lord? And he said unto them, ‹Wheresoever the body› [is], ‹thither will the eagles be gathered together.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 17:24 ‹For as the lightning, that lighteneth out of the one› [part] ‹under heaven, shineth unto the other› [part] ‹under heaven; so shall also the Son of man be in his day.›
The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.
Verses that belong to this explanation: 20-37
20And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, ‹The kingdom of God cometh not with observation:›21‹Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.›22And he said unto the disciples, ‹The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see› [it].23‹And they shall say to you, See here; or, see there: go not after› [them], ‹nor follow› [them].24‹For as the lightning, that lighteneth out of the one› [part] ‹under heaven, shineth unto the other› [part] ‹under heaven; so shall also the Son of man be in his day.›25‹But first must he suffer many things, and be rejected of this generation.›26‹And as it was in the days of Noe, so shall it be also in the days of the Son of man.›27‹They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.›28‹Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;›29‹But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed› [them] ‹all.›30‹Even thus shall it be in the day when the Son of man is revealed.›31‹In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.›32‹Remember Lot's wife.›33‹Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.›34‹I tell you, in that night there shall be two› [men] ‹in one bed; the one shall be taken, and the other shall be left.›35‹Two› [women] ‹shall be grinding together; the one shall be taken, and the other left.›36‹Two› [men] ‹shall be in the field; the one shall be taken, and the other left.›37And they answered and said unto him, Where, Lord? And he said unto them, ‹Wheresoever the body› [is], ‹thither will the eagles be gathered together.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 17:25 ‹But first must he suffer many things, and be rejected of this generation.›
The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.
Verses that belong to this explanation: 20-37
20And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, ‹The kingdom of God cometh not with observation:›21‹Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.›22And he said unto the disciples, ‹The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see› [it].23‹And they shall say to you, See here; or, see there: go not after› [them], ‹nor follow› [them].24‹For as the lightning, that lighteneth out of the one› [part] ‹under heaven, shineth unto the other› [part] ‹under heaven; so shall also the Son of man be in his day.›25‹But first must he suffer many things, and be rejected of this generation.›26‹And as it was in the days of Noe, so shall it be also in the days of the Son of man.›27‹They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.›28‹Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;›29‹But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed› [them] ‹all.›30‹Even thus shall it be in the day when the Son of man is revealed.›31‹In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.›32‹Remember Lot's wife.›33‹Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.›34‹I tell you, in that night there shall be two› [men] ‹in one bed; the one shall be taken, and the other shall be left.›35‹Two› [women] ‹shall be grinding together; the one shall be taken, and the other left.›36‹Two› [men] ‹shall be in the field; the one shall be taken, and the other left.›37And they answered and said unto him, Where, Lord? And he said unto them, ‹Wheresoever the body› [is], ‹thither will the eagles be gathered together.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Luke 17:26 ‹And as it was in the days of Noe, so shall it be also in the days of the Son of man.›
The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.
Verses that belong to this explanation: 20-37
20And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, ‹The kingdom of God cometh not with observation:›21‹Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.›22And he said unto the disciples, ‹The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see› [it].23‹And they shall say to you, See here; or, see there: go not after› [them], ‹nor follow› [them].24‹For as the lightning, that lighteneth out of the one› [part] ‹under heaven, shineth unto the other› [part] ‹under heaven; so shall also the Son of man be in his day.›25‹But first must he suffer many things, and be rejected of this generation.›26‹And as it was in the days of Noe, so shall it be also in the days of the Son of man.›27‹They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.›28‹Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;›29‹But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed› [them] ‹all.›30‹Even thus shall it be in the day when the Son of man is revealed.›31‹In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.›32‹Remember Lot's wife.›33‹Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.›34‹I tell you, in that night there shall be two› [men] ‹in one bed; the one shall be taken, and the other shall be left.›35‹Two› [women] ‹shall be grinding together; the one shall be taken, and the other left.›36‹Two› [men] ‹shall be in the field; the one shall be taken, and the other left.›37And they answered and said unto him, Where, Lord? And he said unto them, ‹Wheresoever the body› [is], ‹thither will the eagles be gathered together.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
For when Antichrist has come, then shall men become wanton, given up to abominable vices, as the Apostle says, Lovers of pleasure rather than lovers of God. For if Antichrist is the dwelling-place of every sin, what else will he then implant in the miserable race of men, but what belongs to himself. And this our Lord implies by the instances of the deluge and the people of Sodom.
For refusing to believe the words of warning they were suddenly visited with a real punishment from God; but their unbelief proceeded from self-indulgence, and softness of mind. For such as a man's wishes and inclinations are, will also be his expectations. Therefore it follows, they eat and drank.
"For as it was in the days of Noe, they did eat and drink, they bought and sold, they married and were given in marriage, and they knew not, until Noe entered into the ark, and the flood came and destroyed them all; as also it was in the days of Lot, they did eat and drink, they bought and sold, they planted and builded, until the time that Lot went out of Sodom; it rained fire from heaven, and destroyed them all: so shall it also be at the coming of the Son of man."
Having used the example of the deluge, that no one might expect a future deluge bywater, our Lord cites, secondly, the example of Lot, to show the manner of the destruction of the wicked, namely, that the wrath of God would descend upon them by fire from heaven.
He does not say that fire came down from heaven upon the wicked Sodomites before that Lot went out from them, just as the deluge did not swallow up the inhabitants of the earth before that Noah entered the ark; for as long as Noah and Lot dwelt with the wicked, God suspended His anger that they might not perish together with the sinners, but when He would destroy those, He withdrew the righteous. So also at the end of the world, the consummation shall not come before all the just are separated from the wicked.
He says, “Even if anyone is in the field, in the same way, do not let him turn back.” That means if anyone is found devoted to work and occupied in labor, earnestly desiring spiritual fruitfulness and gathering the wages of virtuous toil, let him hold firmly to this diligence. Let him not turn back. As Christ himself has again said somewhere, “No one that puts his hand to the plough and turns back is fit also for the kingdom of heaven.” It is our duty to maintain our religious exertions without wavering and to persevere in them with undaunted wills or else we may suffer the kind of fate that befell the woman at Sodom. We take her as an example because he says, “Remember Lot’s wife. For when she was rescued from Sodom, but would afterward have returned, she became a pillar of salt.” That means she became foolish and stonelike. Commentary on Luke, Homily
Whoever loses his life shall certainty save it. This is what the blessed martyrs did, enduring conflicts even to loss of blood and life and placing on their heads as their crown their true love for Christ. Those who, from weakness of resolution and mind, denied the faith and fled from the present death of the body, became their own murderers. They will go down to hell to suffer the penalties of their wicked cowardice. The judge will descend from heaven. He will call those who with all their heart have loved him and earnestly practiced a completely virtuous life, saying, “Come, you blessed of my Father, inherit the kingdom prepared for you from the foundations of the world.” He will pass a severe and overwhelming sentence on those who have led careless and unrestrained lives or have not maintained the glory of faith in him, saying to them, “Depart, you cursed, into everlasting fire.” Commentary on Luke, Homily
To show that he will appear unexpectedly and with no one knowing it, the Lord says that the end of the world will come and be as it was in the days of Noah and Lot. He says, “They were eating and drinking, and were taking wives and being made the wives of men. They were selling and buying and building,” but the coming of the waters destroyed the one, while the others were the prey and food of fire and brimstone. What does this signify? It signifies that he requires us to be always watchful and ready to make our defense before the tribunal of God. Commentary on Luke, Homily
The Savior … was speaking of the last day, that is, the end of this world…. Strengthening them to recall the last day and the end time, he commands them to disregard all earthly and temporary matters and look only to one end, the duty of everyone saving his soul. He says, “He that is on the housetop, do not let him go down to the house to carry away his goods.” In these words, he apparently means the one who is at ease, living in wealth and worldly glory. Those that stand on the housetops are always conspicuous in the eyes of those who are around the house. Commentary on Luke, Homily
Regarding the saying, “He that is on the housetop, let him not come down to take anything out of his house, and he that is in the field, let him not go back to take his coat,” it can be suitably taken in a spiritual sense. In all our trials, each one must take care not to be overcome or to come down from a spiritual height to a carnal life. He who had progressed should not look back by turning toward the past or failing to reach out to the future. This is true of every trial. How much greater care must be prescribed in a trial such as that foretold for the city as “Such as has not been from the beginning, neither will be”? How much more this is true for that final tribulation which is to come on the world, that is, the church spread through the whole world? Letter
In the days of Noah this preaching to them was futile because they did not believe when the patience of God waited for them for many years in which the ark was built. Its building was in a sense a kind of preaching. In the same way today, their imitators do not believe. They are shut up in the darkness of ignorance. They are like in a prison, looking in vain on the church being built throughout the whole world. Judgment threatens them as did the flood in which all the unbelievers perished. The Lord says, “As in the days of Noah, so will it be also in the days of the Son of man. They were eating and drinking, marrying and giving in marriage until Noah entered the ark, and the flood came and destroyed them all.” Since this signified a future event, the flood also signified baptism for believers and death for unbelievers. There is also a symbol in what was spoken and not done, where it is written about the stone that signifies Christ. Two effects were foretold. It is a stumbling block for unbelievers and a building for believers.
He rightly declares the deluge to have been caused by our sins, for God did not create evil, but our deservings found it out for themselves. Let it not however be supposed that marriages, or again meat and drink, are condemned, seeing that by the one succession is sustained, by the other nature, but moderation is to be sought for in all things. For whatsoever is more than this is of evil.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
“He that will be on the housetop, do not let him go down. He that will be in the field, do not let him turn back.” How may I understand what is the field unless Jesus himself teaches me? He says, “No one putting his hand to the plough and looking back is fit for the kingdom of God.” The lazy person sits in the farmhouse, but the industrious person plants in the field. The weak are at the fireplace, but the strong are at the plough. The smell of a field is good, because the smell of Jacob is the smell of a full field. A field is full of flowers. It is full of different fruits. Plough your field if you want to be sent to the kingdom of God. Let your field flower, fruitful with good rewards. Let there be a fruitful vine on the sides of your house and young olive plants around your table. Already aware of its fertility, let your soul, sown with the Word of God and tilled by spiritual farming, say to Christ, “Come, my brother, let us go out into the field.” Let him reply, “I have come into my garden, my sister, my bride. I have gathered my vintage of myrrh.” What is better than the vintage of faith, by which the fruit of the resurrection is stored and the spring of eternal rejoicing is watered? Exposition of the Gospel of Luke
Author: Ambrosius von Mailand Rank: Bishop AD: 397
For this reason, the Lord says, “Remember Lot’s wife,” who because she looked back, lost the function of her own nature. Satan and Sodom are behind. Flee excess and shun extravagance. Know that not everyone can flee to the mountain. Remember that the one who did not return to his old pursuits, as if to Sodom, escaped because he came to the mountain. She, who was weaker since she looked back, could not come to the mountain. She remained, although her husband’s help supported her.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Luke 17:27 ‹They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.›
The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.
Verses that belong to this explanation: 20-37
20And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, ‹The kingdom of God cometh not with observation:›21‹Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.›22And he said unto the disciples, ‹The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see› [it].23‹And they shall say to you, See here; or, see there: go not after› [them], ‹nor follow› [them].24‹For as the lightning, that lighteneth out of the one› [part] ‹under heaven, shineth unto the other› [part] ‹under heaven; so shall also the Son of man be in his day.›25‹But first must he suffer many things, and be rejected of this generation.›26‹And as it was in the days of Noe, so shall it be also in the days of the Son of man.›27‹They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.›28‹Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;›29‹But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed› [them] ‹all.›30‹Even thus shall it be in the day when the Son of man is revealed.›31‹In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.›32‹Remember Lot's wife.›33‹Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.›34‹I tell you, in that night there shall be two› [men] ‹in one bed; the one shall be taken, and the other shall be left.›35‹Two› [women] ‹shall be grinding together; the one shall be taken, and the other left.›36‹Two› [men] ‹shall be in the field; the one shall be taken, and the other left.›37And they answered and said unto him, Where, Lord? And he said unto them, ‹Wheresoever the body› [is], ‹thither will the eagles be gathered together.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Luke 17:28 ‹Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;›
The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.
Verses that belong to this explanation: 20-37
20And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, ‹The kingdom of God cometh not with observation:›21‹Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.›22And he said unto the disciples, ‹The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see› [it].23‹And they shall say to you, See here; or, see there: go not after› [them], ‹nor follow› [them].24‹For as the lightning, that lighteneth out of the one› [part] ‹under heaven, shineth unto the other› [part] ‹under heaven; so shall also the Son of man be in his day.›25‹But first must he suffer many things, and be rejected of this generation.›26‹And as it was in the days of Noe, so shall it be also in the days of the Son of man.›27‹They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.›28‹Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;›29‹But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed› [them] ‹all.›30‹Even thus shall it be in the day when the Son of man is revealed.›31‹In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.›32‹Remember Lot's wife.›33‹Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.›34‹I tell you, in that night there shall be two› [men] ‹in one bed; the one shall be taken, and the other shall be left.›35‹Two› [women] ‹shall be grinding together; the one shall be taken, and the other left.›36‹Two› [men] ‹shall be in the field; the one shall be taken, and the other left.›37And they answered and said unto him, Where, Lord? And he said unto them, ‹Wheresoever the body› [is], ‹thither will the eagles be gathered together.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Et rursus: "Sicut autem erat in diebus Noe, erant nubentes, et nuptui dantes, aedificantes, et plant antes; et sicut erat in diebus Lot, ita erit adventus Filii hominis.".
Et quod hoc non dicit ad genies, Ostend it, cum subjungit: "Num cum venerit Filius hominis, inveniet fidem in terra? "
Author: Clement Of Alexandria Rank: Author AD: 215
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Luke 17:29 ‹But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed› [them] ‹all.›
The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.
Verses that belong to this explanation: 20-37
20And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, ‹The kingdom of God cometh not with observation:›21‹Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.›22And he said unto the disciples, ‹The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see› [it].23‹And they shall say to you, See here; or, see there: go not after› [them], ‹nor follow› [them].24‹For as the lightning, that lighteneth out of the one› [part] ‹under heaven, shineth unto the other› [part] ‹under heaven; so shall also the Son of man be in his day.›25‹But first must he suffer many things, and be rejected of this generation.›26‹And as it was in the days of Noe, so shall it be also in the days of the Son of man.›27‹They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.›28‹Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;›29‹But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed› [them] ‹all.›30‹Even thus shall it be in the day when the Son of man is revealed.›31‹In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.›32‹Remember Lot's wife.›33‹Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.›34‹I tell you, in that night there shall be two› [men] ‹in one bed; the one shall be taken, and the other shall be left.›35‹Two› [women] ‹shall be grinding together; the one shall be taken, and the other left.›36‹Two› [men] ‹shall be in the field; the one shall be taken, and the other left.›37And they answered and said unto him, Where, Lord? And he said unto them, ‹Wheresoever the body› [is], ‹thither will the eagles be gathered together.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 17:30 ‹Even thus shall it be in the day when the Son of man is revealed.›
The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.
Verses that belong to this explanation: 20-37
20And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, ‹The kingdom of God cometh not with observation:›21‹Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.›22And he said unto the disciples, ‹The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see› [it].23‹And they shall say to you, See here; or, see there: go not after› [them], ‹nor follow› [them].24‹For as the lightning, that lighteneth out of the one› [part] ‹under heaven, shineth unto the other› [part] ‹under heaven; so shall also the Son of man be in his day.›25‹But first must he suffer many things, and be rejected of this generation.›26‹And as it was in the days of Noe, so shall it be also in the days of the Son of man.›27‹They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.›28‹Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;›29‹But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed› [them] ‹all.›30‹Even thus shall it be in the day when the Son of man is revealed.›31‹In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.›32‹Remember Lot's wife.›33‹Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.›34‹I tell you, in that night there shall be two› [men] ‹in one bed; the one shall be taken, and the other shall be left.›35‹Two› [women] ‹shall be grinding together; the one shall be taken, and the other left.›36‹Two› [men] ‹shall be in the field; the one shall be taken, and the other left.›37And they answered and said unto him, Where, Lord? And he said unto them, ‹Wheresoever the body› [is], ‹thither will the eagles be gathered together.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 17:31 ‹In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.›
The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.
Verses that belong to this explanation: 20-37
20And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, ‹The kingdom of God cometh not with observation:›21‹Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.›22And he said unto the disciples, ‹The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see› [it].23‹And they shall say to you, See here; or, see there: go not after› [them], ‹nor follow› [them].24‹For as the lightning, that lighteneth out of the one› [part] ‹under heaven, shineth unto the other› [part] ‹under heaven; so shall also the Son of man be in his day.›25‹But first must he suffer many things, and be rejected of this generation.›26‹And as it was in the days of Noe, so shall it be also in the days of the Son of man.›27‹They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.›28‹Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;›29‹But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed› [them] ‹all.›30‹Even thus shall it be in the day when the Son of man is revealed.›31‹In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.›32‹Remember Lot's wife.›33‹Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.›34‹I tell you, in that night there shall be two› [men] ‹in one bed; the one shall be taken, and the other shall be left.›35‹Two› [women] ‹shall be grinding together; the one shall be taken, and the other left.›36‹Two› [men] ‹shall be in the field; the one shall be taken, and the other left.›37And they answered and said unto him, Where, Lord? And he said unto them, ‹Wheresoever the body› [is], ‹thither will the eagles be gathered together.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Matthew relates all these things to have been said by our Lord, with reference to the destruction of Jerusalem, that when the Romans came upon them, they who were on the housetop should not come down to take any thing, but fly at once, nor they that were in the field return home. And surely so it was at the taking of Jerusalem, and again will be at the coming of Antichrist, but much more at the completion of all things, when that intolerable destruction shall come.
Next follows the promise, Whosoever shall seek as if he said, Let no manin the persecutions of Antichrist seek to secure his life, for he shall lose it, but whoso shall expose himself to trials and death shall be safe, never submitting himself to the tyrant from his love of life.
He hereby implies that a persecution will come from the son of perdition upon Christ's faithful. By that day then He means the time previous to the end of the world, in which let not him who is flying return, nor care to lose his goods, lest he imitate Lot's wife, who when she deaf out of the city of Sodom, turning back, died, and became a pillar of salt.
How a man may lose his own life to save it, St. Paul explains when he speaks of some who crucified their flesh with the affections and lusts, that is, with perseverance and devotion engaging in the conflict.
How a man may lose his own life to save it, St. Paul explains when he speaks of some who crucified their flesh with the affections and lusts, that is, with perseverance and devotion engaging in the conflict.
For he is on the housetop who, departing from carnal things, breathes as it were the free air of a spiritual life. But the vessels in the house are the carnal senses, which many using to discover truth which is only taken in by the intellect, have entirely missed it. Let the spiritual man then beware, lest in the day of tribulation he again take pleasure in the carnal life which is fed by the bodily senses, and descend to takeaway this world's vessels. It follows, And he that is in the field, let him not return back; that is, He who labors in the Church, as Paul planting and Apollos watering, let him not look back upon the worldly prospects which he has renounced.
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.
Because thus she looked behind, she lost the gift of her nature. For Satan is behind, behind also Sodom. Wherefore flee from intemperance, turn away from lust, for recollect, that he who turned not back to his old pursuits escaped, because he reached the mount; whereas she looking back to what was left behind, could not even by the aid of her husband reach the mount, but remained fixed.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Luke 17:32 ‹Remember Lot's wife.›
The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.
Verses that belong to this explanation: 20-37
20And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, ‹The kingdom of God cometh not with observation:›21‹Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.›22And he said unto the disciples, ‹The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see› [it].23‹And they shall say to you, See here; or, see there: go not after› [them], ‹nor follow› [them].24‹For as the lightning, that lighteneth out of the one› [part] ‹under heaven, shineth unto the other› [part] ‹under heaven; so shall also the Son of man be in his day.›25‹But first must he suffer many things, and be rejected of this generation.›26‹And as it was in the days of Noe, so shall it be also in the days of the Son of man.›27‹They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.›28‹Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;›29‹But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed› [them] ‹all.›30‹Even thus shall it be in the day when the Son of man is revealed.›31‹In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.›32‹Remember Lot's wife.›33‹Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.›34‹I tell you, in that night there shall be two› [men] ‹in one bed; the one shall be taken, and the other shall be left.›35‹Two› [women] ‹shall be grinding together; the one shall be taken, and the other left.›36‹Two› [men] ‹shall be in the field; the one shall be taken, and the other left.›37And they answered and said unto him, Where, Lord? And he said unto them, ‹Wheresoever the body› [is], ‹thither will the eagles be gathered together.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Luke 17:33 ‹Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.›
The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.
Verses that belong to this explanation: 20-37
20And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, ‹The kingdom of God cometh not with observation:›21‹Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.›22And he said unto the disciples, ‹The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see› [it].23‹And they shall say to you, See here; or, see there: go not after› [them], ‹nor follow› [them].24‹For as the lightning, that lighteneth out of the one› [part] ‹under heaven, shineth unto the other› [part] ‹under heaven; so shall also the Son of man be in his day.›25‹But first must he suffer many things, and be rejected of this generation.›26‹And as it was in the days of Noe, so shall it be also in the days of the Son of man.›27‹They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.›28‹Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;›29‹But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed› [them] ‹all.›30‹Even thus shall it be in the day when the Son of man is revealed.›31‹In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.›32‹Remember Lot's wife.›33‹Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.›34‹I tell you, in that night there shall be two› [men] ‹in one bed; the one shall be taken, and the other shall be left.›35‹Two› [women] ‹shall be grinding together; the one shall be taken, and the other left.›36‹Two› [men] ‹shall be in the field; the one shall be taken, and the other left.›37And they answered and said unto him, Where, Lord? And he said unto them, ‹Wheresoever the body› [is], ‹thither will the eagles be gathered together.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Luke 17:34 ‹I tell you, in that night there shall be two› [men] ‹in one bed; the one shall be taken, and the other shall be left.›
The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.
Verses that belong to this explanation: 20-37
20And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, ‹The kingdom of God cometh not with observation:›21‹Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.›22And he said unto the disciples, ‹The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see› [it].23‹And they shall say to you, See here; or, see there: go not after› [them], ‹nor follow› [them].24‹For as the lightning, that lighteneth out of the one› [part] ‹under heaven, shineth unto the other› [part] ‹under heaven; so shall also the Son of man be in his day.›25‹But first must he suffer many things, and be rejected of this generation.›26‹And as it was in the days of Noe, so shall it be also in the days of the Son of man.›27‹They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.›28‹Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;›29‹But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed› [them] ‹all.›30‹Even thus shall it be in the day when the Son of man is revealed.›31‹In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.›32‹Remember Lot's wife.›33‹Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.›34‹I tell you, in that night there shall be two› [men] ‹in one bed; the one shall be taken, and the other shall be left.›35‹Two› [women] ‹shall be grinding together; the one shall be taken, and the other left.›36‹Two› [men] ‹shall be in the field; the one shall be taken, and the other left.›37And they answered and said unto him, Where, Lord? And he said unto them, ‹Wheresoever the body› [is], ‹thither will the eagles be gathered together.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Or He teaches us the suddenness of Christ's coming, which we are told will be in the night. And having said that the rich can scarcely be saved, He shows that not all the rich perish, nor all the poor are saved.
Or by the eagles feeding on the dead animals, he has here described the rulers of the world, and those who shall at that time persecute the saints of God, in whose power are left all those who are unworthy of being taken up, who are called the body or carcass. Or by the eagles are meant the avenging powers which shall fly about to torment the wicked.
He says, “Two women will be grinding at a mill. The one will be taken, and the other left.” By these he again seems to mean those who live in poverty and labor. Even in these, he says that there is a certain vast difference. Some have carried the burden of poverty courageously, honoring a serious and virtuous way of life. Others have been of a different character. They are planners for every wicked practice and all shamefulness. There will be even in their case a full and exact investigation of their manners. The good will be taken, and he that is not good will be left. Commentary on Luke, Homily
By the two who are in one bed, he seems to hint at those who live in rest and plenty. They are equal to one another, as far as being possessed of worldly affluence. The bed is the symbol of rest. He says, “One of them will be taken, and one will be left.” How is one taken? Not all those who are possessed of wealth and ease in this world are wicked and merciless. Commentary on Luke, Homily
For by the two men in one bed, He seems to denote the rich who repose themselves in worldly pleasures, for a bed is a sign of rest. But not all who abound in riches are wicked, but if one is good and elect in the faith, he will be taken, but another who is not so will be left. For when our Lord descends to judgment, He will send His Angels, who while they leave behind on the earth the rest to suffer punishment, will bring the holy and righteous men to Him; according to the Apostle's words, We shall be caught up together in the clouds to meet Christ in the air.
When He said that some should be taken up, the disciples not unprofitably inquire, 'Where, Lord?'.
As if He said, As when a dead body is thrown away, all the birds which feed onhuman flesh flock to it, so when the Son of man shall come, all the eagles, that is, the saints, shall haste to meet Him.
Or He says, in that night, meaning in that tribulation.
Or there are three classes of men here represented. The first is composed of those who prefer their ease and quiet, and busy not themselves in secular or ecclesiastical concerns. And this quiet life of theirs is signified by the bed. The next class embraces those who being placed among the people are governed by teachers. And such he has described by the name of women, because it is best for them to be ruled by the advice of those who are set over them; and he has described these as grinding at the mill, because in their hands revolves the wheel and circle of temporal concerns. And with reference to these matters he has represented themas grinding together, inasmuch as they give their services to the benefit of the Church. The third class are those who labor in the ministry of the Church as in the field of God. In each of these three classes then there are two sorts of men, of which the one abide in the Church and are taken up, the other fall away and are left.
Now these things which Luke has given us in a different place from Matthew, he either relates by anticipation, so as to mention beforehand what was afterwards spoken by our Lord, or he means us to understand that they were twice uttered by Him.
Two people in this world, which is very often compared with a field, are believers and unbelievers. One will receive the reward of their merits; therefore the faithful one is taken, but the faithless is left.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
He fittingly said, “night,” because the Antichrist is the hour of darkness. The Antichrist spreads darkness in the hearts of people, when he says he is the Christ…. Christ, like flashing lightning, scatters the spheres of his light throughout the world. He does not wander through the desert. He is not enclosed in some other places, because the Lord says, “I fill heaven and earth.” He shines with the light of his splendor, so that we may see his glory in that night of the resurrection.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
He rightly says, night, for Antichrist is the hour of darkness, because he pours adark cloud over the minds of men while he declares himself to be Christ. But Christ as lightning shines brightly, that we may be able to see in that night the glory of the resurrection.
Or out of the same bed of human infirmity, one is left, that is, rejected, another is taken up, that is, is caught to meet Christ in the air. By the two grinding together, he seems to imply the poor and the oppressed. To which belongs what follows. Two men shall be in the field For in these there is no slight difference. For some nobly bear up against the burden of poverty, leading a lowly but honest life, and these shall betaken up; but the others are very active in wickedness, and they shall be left. Or those grinding at the mill seem to represent such as seek nourishment from hidden sources, and from secret places draw forth things openly to view. And perhaps the world is a kind of corn mill, in which the soul is shut up as in a bodily prison. And in this corn mill either the synagogue or the soul exposed to sin, like the wheat, softened by grinding and spoilt by too great moisture, cannot separate the outward from the inner parts, and so is left because its flour dissatisfies. But the holy Church, or the soul which is not soiled by the stains of sin, which grinds such wheat as is ripened by the heat of the eternal sun, presents to God a good flour from the secret shrines of the heart. Who the two men in the field are we may discover if we consider, that there are two minds in us, one of the outer man which wastes away, the other of the inner man which is renewed by the Sacrament. These are then the laborers in the field, the one of which by diligence brings forth good fruit, the other by idleness loses that which he has. Or those who are compared we may interpret to be two nations, one of which being faithful is taken, the other being unfaithful is left.
For God is not unjust that He should separate in His reward of their deserts men of like pursuits in life, and not differing in the quality of their actions. But the habit of living together does not equalize the merits ofmen, for not all accomplish what they attempt, but he only who shall persevere to the end shall be saved.
For the souls of the righteous are likened to eagles, because they soar high and forsake the lower parts, and are said to live to a great age. Now concerning the body, we can have no doubt, and above all if we remember that Joseph received the body from Pilate. And do not you see the eagles around, the body are the women and Apostles gathered together around our Lord's sepulcher? Do not you see them then, When he shall come in the clouds, and every eye shall behold him? But the body is that of which it was said, My flesh is meat indeed; and around this body are the eagles which fly about on the wings of the Spirit, around it also eagles which believe that Christ has come in the flesh. And this body is the Church, in which by the grace of baptism we are renewed in the Spirit.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Luke 17:35 ‹Two› [women] ‹shall be grinding together; the one shall be taken, and the other left.›
The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.
Verses that belong to this explanation: 20-37
20And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, ‹The kingdom of God cometh not with observation:›21‹Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.›22And he said unto the disciples, ‹The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see› [it].23‹And they shall say to you, See here; or, see there: go not after› [them], ‹nor follow› [them].24‹For as the lightning, that lighteneth out of the one› [part] ‹under heaven, shineth unto the other› [part] ‹under heaven; so shall also the Son of man be in his day.›25‹But first must he suffer many things, and be rejected of this generation.›26‹And as it was in the days of Noe, so shall it be also in the days of the Son of man.›27‹They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.›28‹Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;›29‹But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed› [them] ‹all.›30‹Even thus shall it be in the day when the Son of man is revealed.›31‹In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.›32‹Remember Lot's wife.›33‹Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.›34‹I tell you, in that night there shall be two› [men] ‹in one bed; the one shall be taken, and the other shall be left.›35‹Two› [women] ‹shall be grinding together; the one shall be taken, and the other left.›36‹Two› [men] ‹shall be in the field; the one shall be taken, and the other left.›37And they answered and said unto him, Where, Lord? And he said unto them, ‹Wheresoever the body› [is], ‹thither will the eagles be gathered together.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 17:36 ‹Two› [men] ‹shall be in the field; the one shall be taken, and the other left.›
The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.
Verses that belong to this explanation: 20-37
20And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, ‹The kingdom of God cometh not with observation:›21‹Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.›22And he said unto the disciples, ‹The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see› [it].23‹And they shall say to you, See here; or, see there: go not after› [them], ‹nor follow› [them].24‹For as the lightning, that lighteneth out of the one› [part] ‹under heaven, shineth unto the other› [part] ‹under heaven; so shall also the Son of man be in his day.›25‹But first must he suffer many things, and be rejected of this generation.›26‹And as it was in the days of Noe, so shall it be also in the days of the Son of man.›27‹They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.›28‹Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;›29‹But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed› [them] ‹all.›30‹Even thus shall it be in the day when the Son of man is revealed.›31‹In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.›32‹Remember Lot's wife.›33‹Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.›34‹I tell you, in that night there shall be two› [men] ‹in one bed; the one shall be taken, and the other shall be left.›35‹Two› [women] ‹shall be grinding together; the one shall be taken, and the other left.›36‹Two› [men] ‹shall be in the field; the one shall be taken, and the other left.›37And they answered and said unto him, Where, Lord? And he said unto them, ‹Wheresoever the body› [is], ‹thither will the eagles be gathered together.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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There are currently no tags for this verse.
Luke 17:37 And they answered and said unto him, Where, Lord? And he said unto them, ‹Wheresoever the body› [is], ‹thither will the eagles be gathered together.›
The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.
Verses that belong to this explanation: 20-37
20And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, ‹The kingdom of God cometh not with observation:›21‹Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.›22And he said unto the disciples, ‹The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see› [it].23‹And they shall say to you, See here; or, see there: go not after› [them], ‹nor follow› [them].24‹For as the lightning, that lighteneth out of the one› [part] ‹under heaven, shineth unto the other› [part] ‹under heaven; so shall also the Son of man be in his day.›25‹But first must he suffer many things, and be rejected of this generation.›26‹And as it was in the days of Noe, so shall it be also in the days of the Son of man.›27‹They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.›28‹Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;›29‹But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed› [them] ‹all.›30‹Even thus shall it be in the day when the Son of man is revealed.›31‹In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.›32‹Remember Lot's wife.›33‹Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.›34‹I tell you, in that night there shall be two› [men] ‹in one bed; the one shall be taken, and the other shall be left.›35‹Two› [women] ‹shall be grinding together; the one shall be taken, and the other left.›36‹Two› [men] ‹shall be in the field; the one shall be taken, and the other left.›37And they answered and said unto him, Where, Lord? And he said unto them, ‹Wheresoever the body› [is], ‹thither will the eagles be gathered together.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
He says concerning this body, “My flesh is meat indeed, and my blood is drink indeed.” Around this body, eagles fly on spiritual wings. Around the body, eagles believe that Jesus has come in the flesh, because every spirit that confesses that Jesus Christ has come in the flesh is of God. Where faith is, there is the sacrament and the dwelling place of holiness. The body is also the church, in which we are renewed in the spirit through the grace of baptism, and the frailties of old age are restored for ages of new life.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
“Answering, they said, ‘Where, Lord?’ ” The disciples asked this. The Lord predicted where they must flee, when they must stay, and of what they should be wary. He summarized everything in a general definition, saying, “Wherever the body will be, the eagles will be gathered together there.” Let us first speculate what the eagles are, so we may determine what the body is. The souls of the righteous are compared with eagles, because they seek the heights, leave the depths behind, and reportedly reach a great age. David also says to his soul, “Your youth will be renewed like that of an eagle.” If we understood the eagles, we cannot doubt concerning the body, particularly if we remember that Joseph received the body of Christ from Pilate. Does it not seem to you that the eagles around the body are Mary of Cleopas, Mary Magdalene, Mary, the mother of the Lord, and the assembly of the apostles around the Lord’s tomb? Exposition of the Gospel of Luke–.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
