19<\/strong>. hath made thee whole<\/em> ] Rather, hath saved thee.<\/p>\n Go thy way – <\/B>To the priest; for without his certificate he could not again be restored to the society of his friends, or to the public worship of God. Having now appropriately expressed your gratitude, go to the priest and obey the law of God. Renewed sinners, while their hearts overflow with gratitude to Jesus, express that gratitude by obeying God, and by engaging in the appropriate duties of their calling and of religion.<\/P><\/p>\n Verse 19<\/span>. Thy faith hath made thee whole.<\/B><\/I>] Thy faith hath been the means of receiving that influence by which thou hast been cleansed.<\/P><\/p>\n It is a wonderful thing to observe what small rudiments and embryos of faith Christ encourages and rewards. His faith appeareth to be no more than a persuasion that Christ did not do what things he did of this nature by any magical art, (as the Pharisee blasphemed), but by the power of God, and that he was a man sent of God. This faith Christ honours, commends, rewards. Faith is to be measured from the revelation which he who believeth hath, and from the opposition which he encounters: a little faith upon a little light, and maintained against a great opposition, is a great faith; though little in itself, yet great with respect to the circumstances of him or her that believeth. <\/P> <\/p>\n 19. Arise<\/B>for he had “fallendown on his face at His feet” (Lu17:16<\/span>) and there lain prostrate. <\/P> faith made thee whole<\/B>notas the others, merely in body, but in that higher spiritual sensewith which His constant language has so familiarized us. <\/P> Lu17:20-37<\/span>. COMING OF THEKINGDOM OF GODAND OF THE SON OFMAN.<\/P><\/p>\n And he said unto him, arise<\/strong>,…. For, as yet, he lay at his feet upon his face, adoring and praising him; nor did he attempt to rise till Jesus bid him: adding,<\/p>\n go thy way<\/strong>; to thine own country, town, or city, and to thy friends and relations, and about thy business:<\/p>\n thy faith hath made thee whole<\/strong>: or “saved thee”, in soul, as well as body; that is, Christ, the object of faith, had saved him; for his salvation is ascribed to his faith, not as the efficient cause of it, but as that was wrought in him, and drawn forth from him, and exercised by him, in receiving this blessing from Christ, the author of it, even both corporeal and spiritual salvation.<\/p>\n <\/strong><\/p>\n 1) “And he said unto him,” <\/strong>(kai eipen auto) “And he said to him,” the Samaritan at His feet, instructing him in duty and giving him words of “blessed assurance,” that the other nine never had.<\/p>\n 2) “Arise, go thy way:” <\/strong>(anastas poreuou) “Arise from the ground go about as you please,” first, to the priest for your certificate of health to admit you back into society, and with liberty and release from the restraints of leprosy and sin; For this “leprous captive” had been set free, a thing Jesus came to do, that men might believe, Luk 4:18<\/span>; Mar 2:10-11<\/span>.<\/p>\n 3) “Thy faith hath made thee whole.” <\/strong>(he pistis sou sesoken se) “Your faith has saved you,” Mat 9:22<\/span>, from the plague of both leprosy and sin. Go and tell it, like the liberated demon man of Gadara, Luk 8:39<\/span>; Psa 107:2<\/span>.<\/p>\n 19. Thy faith hath saved thee. The word save is restricted by some commentators to the cleanness of the flesh. (339) But if this be the case, since Christ commends the lively faith of this Samaritan, it may be asked, how were the other nine saved? for all of them without exception obtained the same cure. (340) We must therefore arrive at the conclusion, that Christ has here pronounced a different estimate of the gift of God from that which is usually pronounced by ungodly men; namely, that it was a token or pledge of God’s fatherly love. The nine lepers were cured; but as they wickedly efface the remembrance of the grace of God, the cure itself is debased and contaminated by their ingratitude, so that they do not derive from it the advantage which they ought. It is faith alone that sanctifies the gifts of God to us, so that they become pure, and, united to the lawful use of them, contribute to our salvation. Lastly, by this word Christ has informed us in what manner we lawfully enjoy divine favors. Hence we infer, that he included the eternal salvation of the soul along with the temporal gift. The Samaritan was saved by his faith How? Certainly not because he was cured of leprosy, (for this was likewise obtained by the rest,) but because he was admitted into the number of the children of God, and received from His hand a pledge of fatherly kindness. <\/p>\n (339) “ Le mot dont a ici use l’Evangeliste est celuy mesme que quasi par tout on tourne, Sauver. ” — “The word which the Evangelist has here employed ( σέσωκε) is the same word which is almost always rendered save. ” <\/p>\n (340) “ Une mesme guairison corporelle;” — “the same bodily cure.” <\/p>\n (19) Thy faith hath made thee whole.<\/strong>The verb, elsewhere rendered, as in Luk. 7:50<\/span>, hath saved thee, is obviously used here so as to include both its higher and lower meanings. The nine had had sufficient faith for the restoration of the health of their body; his had gone further, and had given a new and purer life to his soul.<\/p>\n 19<\/strong>. <\/strong> Go thy way<\/em> Thou hast shown thyself to thy great High Priest; thou art made pure in body and pronounced pure in soul by him, and thou needest no other endorsement.<\/p>\n ‘And he said to him, “Arise, and go your way. Your faith has made you whole.” ’<\/p>\n Then He turned to the man and declared that his faith had ‘saved him’, had made him whole. Thus it is made clear that non-Jews also could find salvation through faith in Jesus. The idea is not that the other nine were not saved. It is in order to stress that this ‘stranger’ was saved.<\/p>\n The Future Glorious Appearing of The Son of Man (Luk 17:20-25<\/span>).<\/p>\n The Pharisees are aware of Jesus’ continual teaching concerning the coming of the Kingly Rule of God and approach Him to ask Him when it is coming. But their problem is that they are looking for the wrong thing. It is their view that the Messiah, once he has come, will in some way overturn the Romans, and will then establish Israel as a free, independent nation whose influence will reach out to the world, with them in overall authority. Thus they are looking for the establishment of a physical kingdom on earth of a type like other kingdoms (the kingdom of Herod, the kingdom of Philip, and so on). They have failed to recognise that much of what the prophets had promised could not in fact be fulfilled in a physical kingdom, and that Jesus had come bringing something better, the everlasting Kingdom promised by the prophets.<\/p>\n In His reply Jesus will bring out firstly that the Kingly Rule of God is already here and is being entered by those who believe in Him and follow Him, and secondly that the finalisation of that Kingly Rule will take place when He comes in glory. Thus they can be sure that any Messiah who comes in any other way is false. Such a one will not be the Son of Man as revealed in Dan 7:13-14<\/span>.<\/p>\n The passage can be analysed as follows:<\/p>\n a <\/strong> Being asked by the Pharisees, when the Kingly Rule of God is coming, He answered them and said, “The Kingly Rule of God is not coming with observation, nor will they say, Lo, here! or, There! for lo, the Kingly Rule of God is within (or ‘among’) you” (Luk 17:20-21<\/span>).<\/p>\n b <\/strong> He said to the disciples, “The days will come, when you will desire to see one of the days of the Son of man, and you will not see it” (Luk 17:22<\/span>).<\/p>\n c <\/strong> “They will say to you, ‘Lo, there!’ ‘Lo, here!’ Go not away, nor follow after them” (Luk 17:23<\/span>).<\/p>\n b <\/strong> “For as the lightning, when it lightens out of the one part under the heaven, shines to the other part under heaven, so shall the Son of man be in His day” (Luk 17:24<\/span>).<\/p>\n a <\/strong> “But first must He suffer many things and be rejected of this generation” (Luk 17:25<\/span>).<\/p>\n Note that in ‘a’ the earthly aspect of the Kingly Rule of God is stressed, and in the parallel it is dependent on the earthly suffering and rejection of the Son of Man. In ‘b’ there will be days when men desire to see the day of the Son of Man and will not see it, and in the parallel when His Day comes it will be in splendour as bright as lightning. And centrally in ‘c’, once He has suffered, men are not to go looking for Him here on earth, (because when He does come it will be in glory that is revealed to the whole world). The centrality of this emphasises its importance. The purpose of this passage is finally in order to warn His disciples that in the coming days after He is gone they are not to be so overburdened with their task that they welcome some pseudo-Messiah.<\/p>\n But within it also we have a summary of Jesus’ teaching concerning the present Kingly Rule of God and the glorious appearing of Himself as the Son of Man, which can only take place after He has suffered. It is in the light of this that all His previous teaching must be seen.<\/p>\n 19 And he said unto him, Arise, go thy way: thy faith hath made thee whole. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 19. Thy faith hath made thee whole<\/strong> ] Whole on both sides. Thus gratitude ingratiates with Christ, and gets more grace. <\/p>\n 19.<\/strong> ] <\/strong> in a higher sense than the mere cleansing of his leprosy theirs<\/em> was merely the beholding of the brazen serpent with the outward eyes, but his, with the eye of inward faith; and this faith saved him; not only healed his body, but his soul.<\/p>\n Luk 17:19<\/span> . : that might be all that Jesus said (so in [138] ), as it was the man’s gratitude, natural feeling of thankfulness, not his faith, that was in evidence. But Lk., feeling that it was an abrupt conclusion, might add . . . to round off the sentence, which may therefore be the true reading.<\/p>\n [138] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.<\/p>\n 19.] -in a higher sense than the mere cleansing of his leprosy-theirs was merely the beholding of the brazen serpent with the outward eyes,-but his, with the eye of inward faith; and this faith saved him;-not only healed his body, but his soul.<\/p>\n Luk 17:19. , go thy way) It was not befitting at that time, that the Samaritan should remain long with Him.<\/p>\n thy faith: Luk 7:50, Luk 8:48, Luk 18:42, Mat 9:22, Mar 5:34, Mar 10:52<\/p>\n 9<\/p>\n Made thee whole included his spiritual salvation. The ten were all healed, but this blessing was not pronounced upon the nine.<\/p>\n Luk 17:19. Thy faith hath made thee whole, or saved thee. Salvation in the highest sense is meant. The faith which the man had manifested was more than the faith of the other nine; it was a hand opened to receive higher spiritual blessings. The mans obedience, praise to God, gratitude, love, were only evidences of faith. Real faith manifests itself in obedience and love. As leprosy most aptly represents our sinfulness, so our Lords dealings with lepers most plainly illustrate His method in saving us from sin.<\/p>\n And he said unto him, Arise, go thy way: thy faith hath made thee whole. 19. hath made thee whole ] Rather, hath saved thee. Fuente: The Cambridge Bible for Schools and Colleges Go thy way – To the priest; for without his certificate he could not again be restored to the society of his … Continue reading “Exegetical and Hermeneutical Commentary of Luke 17:19”<\/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-25652","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25652","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=25652"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25652\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25652"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25652"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25652"}],"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: English Annotations on the Holy Bible by Matthew Poole<\/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: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete 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: 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: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"