12<\/strong>. ten men that were lepers<\/em> ] So in 2Ki 7:3<\/span> we find four<\/em> lepers together. The one Samaritan would not have been allowed to associate with the nine Jews had not leprosy obliterated religious distinctions, as it still sadly does in the leper-houses (Biut el Masakin, ‘Abodes of the Unfortunate’) at Jerusalem, where alone Jews and Mahometans will live together.<\/p>\n which stood afar off~<\/em> ] as the Law required, Lev 13:45-46<\/span>. See on Luk 5:12<\/span>. Usually they stood at the roadside, as they still do, clamorously demanding alms, but they had heard the fame of Jesus, and asked from Him a vaster benefit.<\/p>\n There met him – <\/B>They were in his way, or in his path, as he was entering the village. They were not allowed to enter the village while they were afflicted with the leprosy, Lev 13:46<\/span>; Num 5:2-3<\/span>.<\/P> Lepers – <\/B>See the notes at Mat 8:2<\/span>.<\/P> Stood afar off – <\/B>At a distance, as they were required by law. They were unclean, and it was not lawful for them to come near to those who were in health. As Jesus was traveling, they were also walking in the contrary way, and seeing him, and knowing that they were unclean, they stopped or turned aside, so that they might not expose others to the contagion.<\/P> <\/p>\n Verse 12<\/span>. Ten – lepers<\/B><\/I>] Concerning the leprosy see the note on Mt 8:2<\/span>; and on Le 13:1<\/span>, c. and Le 14:1<\/span>, c..<\/P> <\/P> Which stood afar off<\/B><\/I>] They kept at a distance, because forbidden by law and custom to come near to those who were sound, for fear of infecting them. See Le 13:46<\/span>; Nu 5:2<\/span>; 2Kg 15:5<\/span>.<\/P><\/p>\n 12. stood afar off<\/B>(CompareLev 13:45<\/span>; Lev 13:46<\/span>).<\/P><\/p>\n And as he entered into a certain village<\/strong>,…. Whether in Samaria or Galilee, is not certain; perhaps it bordered on both, since there were both Jews and Samaritans in it, as appears by what follows; and since Christ was passing between both places:<\/p>\n there met ten men that were lepers<\/strong>; who either were confined to this place, this village, for they might not be in the larger cities, and walled towns; [See comments on Mt 8:2]<\/span> or else having heard that Jesus of Nazareth was going to such a place, got together, and met him as he entered in it, in hope of being cured by him:<\/p>\n which stood afar off<\/strong>; from Christ, by reason of their uncleanness, as they were obliged to by the law, in Le 13:46<\/span>.<\/p>\n Which stood afar off <\/B> ( <\/SPAN><\/span>). The margin of Westcott and Hort reads simply <\/SPAN><\/span>. The compound read by B means “rose up,” but they stood at a distance (Le 13:45f.<\/span>). The first healing of a leper (5:12-16<\/span>) like this is given by Luke only. <\/P> <\/p>\n Lepers. See on ch. Luk 5:12<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And as he entered into a certain village,” <\/strong>(kai eiserchomenon autou eis tina komen) “And as he came into a certain village,” perhaps a border village between Galilee and Samaria, since an outcast, leprous Samaritan was in company with Jewish lepers, Luk 17:16<\/span>.<\/p>\n 2) “There met him ten men that were lepers,” <\/strong>(apentesan deka leproi andres) “Ten leprous men met him,” men considered to be socially unfit, quarantined and isolated, kept away from the normal flow of society, Lev 13:45-46<\/span>; 2Ch 26:21<\/span>; Psa 38:11<\/span>. The distance they were to stay away from the clean has been estimated to be from 100 to 150 feet.<\/p>\n 3) “Which stood afar off.” <\/strong>(hoi estesan porrothen) “Who stood afar off,” who stood off and way, a distance from him, as demanded by Mosaic Law, Num 5:2<\/span>; Lev 13:45-46<\/span>; 2Ki 15:5<\/span>.<\/p>\n The uncleanness of leprosy is a type of the moral uncleanness of all men by nature, before God, Isa 1:4-6<\/span>; Isa 64:6<\/span>.<\/p>\n (12) Ten men that were lepers.<\/strong>On the general character of leprosy, see Notes on Mat. 8:2<\/span>. As only one of these was a Samaritan, it seems probable that the unnamed village was, as has been said, on the border-land of the two provinces. It is, perhaps, significant that our Lord takes neither of the usual caravan roadsone of which passed through Samaria, the other through Perabut chooses one for Himself that led through the one district into the other. The herding together of those who were shut out from all other fellowship has its parallel in the four lepers of 2Ki. 7:3<\/span>.<\/p>\n Which stood afar off.<\/strong>In this case, then, there was no running and falling at the feet of Jesus, as in the earlier case of healing. They kept, it would seem probable, to the legal limit of one hundred paces.<\/p>\n 12<\/strong>. <\/strong> As he entered<\/em> In the outskirts of some village, to us unknown, in his progress to the frontier line. <\/p>\n Ten lepers<\/em> As is the custom in the East, this dismal society hovered near the village which they might not enter.<\/p>\n Num 5:4<\/span>; Mat 8:1<\/span>. Sad emblem of those who behold the blessedness of that heavenly kingdom from which they are forever excluded. <\/p>\n Stood afar off<\/em> As the law required them to maintain a distance.<\/p>\n ‘And as he entered into a certain village, there met him ten men who were skin diseased, who stood afar off,’<\/p>\n Approaching a certain village (Luke’s source may not have known its name) Jesus came across ten men who ‘stood afar off’. They were skin diseased and therefore unclean and were thus forbidden to join themselves with crowds. They were outcasts from Israel, ever on the periphery of things. They did not have the forthrightness of the skin diseased man in Luk 5:12-15<\/span> who actually approached Jesus. On the other hand they were in fact were being more obedient to the Law. The men would, however, want to maintain their proximity to villages in order to receive alms from them. They had no other honest means of survival.<\/p>\n But Luke may well have intended a hint here that God’s mercy was available to those who are ‘afar off’ (compare Eph 2:13<\/span>).<\/p>\n Luk 17:12<\/span><\/em><\/strong>. <\/strong>There met him ten men<\/em><\/strong><\/strong> As lepers were banished from the towns, <\/em>they were likewise obligated to keep at a distance from the roads which led to them. Curiosity, however, to see the travellers who passed, or an inclination to beg, or perhaps a pre-concerted plan to find out Jesus, having brought these ten <\/em>as nigh to the public road as they could, they espied our Lord, and cried to him, beseeching him to take pity on them, and cure them. It seems they knew him personally, having seen him before, or guessed that it might be he from the crowds which followed him. If it be asked how so many lepers <\/em>came together, the answer is, that being secluded from the society of other men on account of their disease, they sought the comforts of society in the company of each other. <\/p>\n 12 And as he entered into a certain village, there met him ten men that were lepers, which stood afar off: <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 12. Stood afar off<\/strong> ] For so they were charged, Lev 13:45-46<\/span> , as also to cover their lips, for fear of infecting others. <\/p>\n 12. <\/strong> <\/strong> ] See Lev 13:46<\/span> ; Num 5:2<\/span> . The Rabbinical prescriptions as to the distance<\/em> are given in Wetstein.<\/p>\n Their misery had broken down the national distinction, and united them in one company.<\/p>\n On the nature of leprosy and its significance, see on Mat 8:2<\/span> .<\/p>\n Luk 17:12<\/span> . : ten<\/em> , a large number, the disease common. Rosenmller ( das A. and N. Morgenland<\/em> ) cites from Dampier a similar experience; lepers begging alms from voyagers on the river Camboga, when they approached their village, crying to them from afar. They could not heal them, but they gave them a little rice.<\/p>\n entered = was about to enter. <\/p>\n ten. Compare 2Ki 7:3, and note on Exo 4:6. <\/p>\n men. Greek. Plural of aner. App-123. <\/p>\n afar off. As required by Lev 13:45, Lev 13:46. The Talmudical law prescribed 100 paces. <\/p>\n 12. ] See Lev 13:46; Num 5:2. The Rabbinical prescriptions as to the distance are given in Wetstein.<\/p>\n Their misery had broken down the national distinction, and united them in one company.<\/p>\n On the nature of leprosy and its significance, see on Mat 8:2.<\/p>\n which: Luk 5:12, Luk 18:13, Lev 13:45, Lev 13:46, Num 5:2, Num 5:3, Num 12:14, 2Ki 5:27, 2Ki 7:3, 2Ch 26:20, 2Ch 26:21 <\/p>\n Reciprocal: 2Ki 5:3 – he would Mat 8:2 – a leper Mar 1:40 – a leper Luk 7:22 – the lepers<\/p>\n THE CLEANSED MEN<\/p>\n There met Him ten men that were lepers, As they went, they were cleansed.<\/p>\n Luk 17:12-14<\/p>\n Let us consider each point in the record:<\/p>\n I. The awful state the men were in.They were ten lepers (Luk 17:12); the disease was incurable (2Ki 5:7); and it was often sent as a punishment for sin. So it was with Miriam (Num 12:9-10), Gehazi (2Ki 5:27), Uzziah (2Ch 26:19-21). Those who were afflicted with leprosy were obliged to live separate from others (Num 5:2; 2Ki 15:5). So these ten men stood afar off. How like this is to the disease that is upon all mankind! Sin separates between us and our God (Isa 59:2). There is no one who can cure the disease but God only (Mar 2:7). If that cure is to be effected we must cry, Unclean, unclean! (1Jn 1:9; cf. Lev 13:45).<\/p>\n II. The wondrous cure the Lord performed.We read that they meet Jesus (Luk 17:12). This was indeed a blessing, though we may always meet Him (Isa 64:4; Isa 41:10; Heb 13:5). They call Him by His precious name (Mat 1:21; Act 5:31). They recognise His authorityMaster. They do not ask for the cure of the disease, but only mercy. His compassions fail not (Lam 3:22). His mercy endureth for ever (Psa 138:8). He tells them to go to the priest, who was the judge of leprosy (Lev 13:2); thus upholding the law, and calling for their obedience. So Naaman (Isa 48:18). They obeyed, and as they went they were cleansedthe cure was complete.<\/p>\n III. The little thankfulness that was shown to Christ.We should expect them, on being cured, to come back and say how grateful they were to Jesus, and praise Him as God for doing what God only could do. Did they? Only one returned out of ten (Luk 17:15-16; Psa 106:13; Rom 1:21). This one shows us that whoever learns in himself the power of Jesus to save and cleanse, will praise and live to the glory of Jesus (Psa 103:1-2). Look at Paul the Apostle (Php 1:29; Gal 6:14). Those nine show us how many accept Gods favours and mercies, and yet never acknowledge by the smallest return of gratitude that they realise the benefit (Psa 107:31).<\/p>\n Bishop Rowley Hill.<\/p>\n Illustrations<\/p>\n (1) The usual road in travelling from the north of Palestine to Jerusalem would be through Galilee first and then through Samaria. The most probable solution is that our Lord travelled along the boundary between Samaria and Galilee to the River Jordan, and then followed the course of that river down to Jericho, at which city we find Him in the next chapter.<\/p>\n (2) A Jewish leper would doubtless catch at our Lords direction to go to the priests, and accept it as a hint that he would hear good tidings on showing himself to them.<\/p>\n 2<\/p>\n Which stood afar off is explained at Mat 8:2.<\/p>\n And as he entered into a certain village, there met him ten men that were lepers, which stood afar off: <\/p>\n [Ten men that were lepers.] I. It is provided by a law, in Lev 13:46; that “he that is a leper shall dwell alone, and without the camp.” How then came these ten to converse thus together? as also those four together, 2Ki 7:3?<\/p>\n Other unclean persons must not live with him; i.e. those that are unclean by other kind of defilements: which also is intimated by the Gemarists in these words: “Shall those that have their issues, and those that are defiled by the dead, be sent out into one and the same place? The text saith, ‘They shall not defile their camps,’ Num 5:3; to assign one camp for these, and another for them.”<\/p>\n The lepers might be conversant with lepers; and those that had issues with those that had issues; but those that were under different defilements might not converse promiscuously. Which confirms what I have conceived concerning the five porches at the pool of Bethesda; viz., that they were so framed and distinguished at first, that there might be a different reception for those that had contracted different kinds of defilements, and were there waiting to be cleansed in that pool.<\/p>\n That there were certain places where they that were unclean by that disease of the leprosy were secluded, reason might persuade us: for it were an inhuman thing to cast the leprous out of the city without any provision of a dwelling for them, but that they should always lie in the open air. Whether there was any such thing in this place, I will not determine. It seems as if these ten lepers, having heard of our Saviour’s coming that way, were got but lately together to attend him there. For when the seventy disciples had beforehand openly proclaimed, in all the places where he was to come, that he would come thither, it is easy to conceive in what infinite throngs the sick, and all that were affected with any kind of distemper, would be crowding thither for a cure.<\/p>\n II. “The leper that transgresseth his bounds, let him receive forty stripes. Those that have their issues, men or women, if they transgress their limits, let them also receive forty stripes.” Where the Gloss is, “The limits for those that have their issues are the Mountain of the House, or the Court of the Gentiles: for they are forbid to enter into the camp of the Levites. The unclean are not excluded but from the Court: excepting those that have their issues and a gonorrhea upon them; they are excluded even from the Mountain of the House; and the leper; who is excluded from the camp of Israel, that is, from the city.”<\/p>\n Now the camp of Israel; out of which the leper was to be excluded, they interpreted to be every city that had been walled from the days of Joshua: “For (say they) Joshua sanctified the walled cities with the holiness that was ascribed to the camp of Israel; but he did not so to the rest of the land, nor the cities that had no walls.” This was a village, and not such a city, where these ten lepers meet our Saviour; and if they were within this village, it was neither beyond the custom nor the rule, provided that they kept but their distance.<\/p>\n “A leper enters into the synagogue: they make him some grates; or bounds; ten hands high and four cubits broad: he enters the first, and goes out the last.” The Gloss is, “Lest they should be defiled that stand in the synagogue,” etc. <\/p>\n Luk 17:12. As he entered. The incident probably occurred outside the village.<\/p>\n Ten lepers. Misery had united them, although they were of different races; comp. a similar company, 2Ki 9:3.<\/p>\n Who stood afar off. Because of their un-cleanness. See on Mat 8:2; and comp. the Levitical requirements: Lev 13:46; Num 5:2.<\/p>\n Verse 12 <\/p>\n Stood afar off. Lepers were required to avoid communication with others on account of the contagiousness of their disease.<\/p>\n And as he entered into a certain village, there met him ten men that were lepers, which stood afar off: 12. ten men that were lepers ] So in 2Ki 7:3 we find four lepers together. The one Samaritan would not have been allowed to associate with the nine Jews had not leprosy obliterated religious … Continue reading “Exegetical and Hermeneutical Commentary of Luke 17:12”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25645","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25645","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25645"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25645\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25645"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25645"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25645"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"