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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 17:11–19. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here an account of the cure of ten lepers, which we had not in any other of the evangelists. The leprosy was a disease which the Jews supposed to be inflicted for the punishment of some particular sin, and to be, more than other diseases, a mark of God's displeasure; and therefore Christ, who came to take away sin, and turn away wrath, took particular care to cleanse the lepers that fell in his way. Christ was now in his way to Jerusalem, about the mid-way, where he had little acquaintance in comparison with what he had either at Jerusalem or in Galilee. He was now in the frontier-country, the marches that lay between Samaria and Galilee. He went that road to find out these lepers, and to cure them; for he is found of them that sought him not. Observe,
I.The address of these lepers to Christ.
They were ten in a company; for, though they were shut out from society with others, yet those that were infected were at liberty to converse with one another, which would be some comfort to them, as giving them an opportunity to compare notes, and to condole with one another. Now observe,
1.They met Christ as he entered into a certain village. They did not stay till he had refreshed himself for some time after the fatigue of his journey, but met him as he entered the town, weary as he was; and yet he did not put them off, nor adjourn their cause.
2.They stood afar off, knowing that by the law their disease obliged them to keep their distance. A sense of our spiritual leprosy should make us very humble in all our approaches to Christ. Who are we, that we should draw near to him that is infinitely pure? We are impure.
3.Their request was unanimous, and very importunate (Luk 17:13): They lifted up their voices, being at a distance, and cried, Jesus, Master, have mercy on us. those that expect help from Christ must take him for their Master, and be at his command. If he be Master, he will be Jesus, a Saviour, and not otherwise. They ask not in particular to be cured of their leprosy, but, Have mercy on us; and it is enough to refer ourselves to the compassions of Christ, for they fail not. They heard the fame of this Jesus (though he had not been much conversant in that country), and that was such as encouraged them to make application to him; and, if but one of them began in so cheap and easy an address, they would all join.
II.Christ sent them to the priest, to be inspected by him, who was the judge of the leprosy.
He did not tell them positively that they should be cured, but bade them go show themselves to the priests, Luk 17:14. This was a trial of their obedience, and it was fit that it should be so tried, as Naaman's in a like case: Go wash in Jordan. Note, Those that expect Christ's favours must take them in his way and method. Some of these lepers perhaps would be ready to quarrel with the prescription: "Let him either cure or say that he will not, and not send us to the priests on a fool's errand;" but, over-ruled by the rest, they all went to the priest. As the ceremonial law was yet in force, Christ took care that it should be observed, and the reputation of it kept up, and due honour paid to the priests in things pertaining to their function; but, probably, he had here a further design, which was to have the priest's judgment of, and testimony to, the perfectness of the cure; and that the priest might be awakened, and others by him, to enquire after one that had such a commanding power over bodily diseases.
III.As they went, they were cleansed, and so became fit to be looked upon by the priest, and to have a certificate from him that they were clean. Observe, Then we may expect God to meet us with mercy when we are found in the way of duty. If we do what we can, God will not be wanting to do that for us which we cannot. Go, attend upon instituted ordinances; go and pray, and read the scriptures: Go show thyself to the priests; go and open thy case to a faithful minister, and, though the means will not heal thee of themselves, God will heal thee in the diligent use of those means.
IV.One of them, and but one, returned, to give thanks, Luk 17:15.
When he saw that he was healed, instead of going forward to the priest, to be by him declared clean, and so discharged from his confinement, which was all that the rest aimed at, he turned back towards him who was the Author of his cure, whom he wished to have the glory of it, before he received the benefit of it. He appears to have been very hearty and affectionate in his thanksgivings: With a loud voice he glorified God, acknowledging it to come originally from him; and he lifted up his voice in his praises, as he had done in his prayers, Luk 17:13. Those that have received mercy from God should publish it to others, that they may praise God too, and may be encouraged by their experiences to trust in him. But he also made a particular address of thanks to Christ (Luk 17:16): He fell down at his feet, put himself into the most humble reverent posture he could, and gave him thanks. Note, We ought to give thanks for the favours Christ bestows upon us, and particularly for recoveries from sickness; and we ought to be speedy in our returns of praise, and not defer them, lest time wear out the sense of the mercy. It becomes us also to be very humble in our thanksgivings, as well as in our prayers. It becomes the seed of Jacob, like him, to own themselves less than the least of God's mercies, when they have received them, as well as when they are in pursuit of them.
V.Christ took notice of this one that had thus distinguished himself; for, it seems, he was a Samaritan, whereas the rest were Jews, Luk 17:16. The Samaritans were separatists from the Jewish church, and had not the pure knowledge and worship of God among them that the Jews had, and yet it was one of them that glorified God, when the Jews forgot, or, when it was moved to them, refused, to do it. Now observe here,
1.The particular notice Christ took of him, of the grateful return he made, and the ingratitude of those that were sharers with him in the mercy - that he who was a stranger to the commonwealth of Israel was the only one that returned to give glory to God, Luk 17:17, Luk 17:18. See here,
(1.)How rich Christ is in doing good: Were there not ten cleansed? Here was a cure by wholesale, a whole hospital healed with one word's speaking. Note, There is an abundance of healing cleansing virtue in the blood of Christ, sufficient for all his patients, though ever so many. Here are ten at a time cleansed; we shall have never the less grace for others sharing it.
(2.)How poor we are in our returns: "Where are the nine? Why did not they return to give thanks?" This intimates that ingratitude is a very common sin. Of the many that receive mercy from God, there are but few, very few, that return to give thanks in a right manner (scarcely one in ten), that render according to the benefit done to them.
(3.)How those often prove most grateful from whom it was least expected. A Samaritan gives thanks, and a Jew does not. Thus many who profess revealed religion are out-done, and quite shamed, by some that are governed only by natural religion, not only in moral value, but in piety and devotion. This serves here to aggravate the ingratitude of those Jews of whom Christ speaks, as taking it very ill that his kindness was so slighted. And it intimates how justly he resents the ingratitude of the world of mankind, for whom he had done so much, and from whom he has received so little.
2.The great encouragement Christ gave him, Luk 17:19. The rest had their cure, and had it not revoked, as justly it might have been, for their ingratitude, though they had such a good example of gratitude set before them; but he had his cure confirmed particularly with an encomium: Thy faith hath made thee whole. The rest were made whole by the power of Christ, in compassion to their distress, and in answer to their prayer; but he was made whole by his faith, by which Christ saw him distinguished from the rest. Note, Temporal mercies are then doubled and sweetened to us when they are fetched in by the prayers of faith, and returned by the praises of faith.
Historical interpretation
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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.”
saying, And it came to pass, showing that the Samaritans were indeed well disposed towards the mercies above mentioned, but the Jews not so. For there was enmity between the Jews and the Samaritans, and He to allay this, passed into the midst of both nations, that he might cement both into one new man.
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 it is 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 themselves the reality. For Jesus is by interpretation Saviour. 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 showing at once both his faith and his gratitude.
It follows, And he was a Samaritan.
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 unto him, Arise, go thy way, thy faith has made thee whole.
After speaking the foregoing parable, our Lord censures the ungrateful;
(de Quæst. Ev. l. ii. qu. 40.) 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 blazen it forth as the highest wisdom, making a vain show of it with boasting words. But since leprosy is a blemish in colour, when true things appear clumsily mixed up with false in a single discourse or narration, as in the colour of a single body, they represent a leprosy streaking and disfiguring as it were with true and false dyes the colour 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 we come spiritually 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. (Rom. 1:21.) 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 unity is 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 will I preserve for thee, (Ps. 59:9.) has kept the unity of the kingdom with humble devotion.
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.
The Saviour 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.
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.
And he was a Samaritan. Indeed, Samaritan is interpreted as custodian. By this name, that people who, by giving thanks to Him from whom they received, attributes everything they received, is most aptly signified, in a manner singing from the Psalm: My strength I will guard for You, because You, O God, are my protector; my God, His mercy will precede me (Psalm LVIII). He falls moreover on his face, because he blushes from the evils he remembers having committed. For there man falls where he is ashamed. Hence also Paul, as if saying to some lying on their face, said: What fruit then did you have in those things of which you are now ashamed (Rom. VI)? On the other hand, concerning the rider of the horse, that is, about him who is lifted up in the glory of this world, it is said: His rider shall fall backward (Gen. XLIX). And again concerning the persecutors of the Lord it is written: They went backward and fell to the ground (John XVIII). What is this, that the chosen fall on their face and the reprobate fall backward, except that everyone who falls backward falls where he undoubtedly does not see; but he who falls forward falls where he sees? Therefore, the wicked, because they fall into things unseen, are said to fall backward, because they collapse where they cannot currently see what follows them. But the just, because they willingly cast themselves down in these visible things in order to be raised in the invisible, as if they fall on their face, because pierced by fear while seeing, they are humbled.
He fell upon his face, because he blushes with shame when he remembers the evils he had committed. And he is commanded to rise and walk, because he who, knowing his own weakness, lies lowly on the ground, is led to advance by the consolation of the divine word to mighty deeds. But if faith made him whole, who hurried himself back to give thanks, therefore does unbelief destroy those who have neglected to give glory to God for mercies received. Wherefore that we ought to increase our faith by humility, as it is declared in the former parable, so in this is it exemplified in the actions themselves.
They therefore stand afar off as if ashamed of the uncleanness which was imputed to them, thinking that Christ would loathe them as others did. Thus they stood afar off, but were made nigh unto Him by their prayers. For the Lord is nigh unto all them that call upon him in truth. (Ps. 145:18.) 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 unto 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 bear in 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?
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Summary
Luke 17:16 captures a pivotal moment in the narrative of Jesus healing ten lepers, highlighting the unique response of one individual. After receiving miraculous physical cleansing, this verse describes how one of the healed, a Samaritan, immediately returned to Jesus. He prostrated himself at Jesus' feet in profound humility and gratitude, offering heartfelt thanks, thereby setting himself apart from the other nine who continued on their way. This singular act of worship and appreciation underscores the transformative power of genuine faith and the unexpected sources from which it can emerge.
Context
Literary Context
This verse is an integral part of the account of Jesus healing the ten lepers, found in Luke 17:11-19. Jesus is on His way to Jerusalem, and as He enters a village, He is met by ten lepers who stand at a distance and cry out for mercy. Jesus, without touching them, simply commands them to "Go, show yourselves to the priests." This command aligns with the Mosaic Law found in Leviticus 14, which required a priest's verification for a leper to be declared clean and reintegrated into society. The miraculous healing occurs "as they went." Verse 16 then focuses on the singular, unexpected response of one of the healed, contrasting sharply with the silence of the other nine. This narrative serves as a powerful illustration of gratitude, faith, and the nature of true worship.
Historical & Cultural Context
Understanding Luke 17:16 requires an appreciation for the severe social and religious implications of leprosy and the deep-seated animosity between Jews and Samaritans. In ancient Israel, "leprosy" was a broad term encompassing various debilitating skin diseases, not exclusively Hansen's disease. Individuals afflicted were considered ceremonially unclean and were forcibly ostracized from their communities, living in isolation and required to warn others of their presence by crying "Unclean! Unclean!" as detailed in Leviticus 13:45-46. Healing from such a condition was seen as a profound act of divine intervention, often equated with resurrection. Furthermore, Samaritans were a mixed ethnic and religious group, descendants of Israelites who intermarried with foreign settlers after the Assyrian conquest. They were deeply despised by orthodox Jews, who viewed them as heretics and half-breeds, avoiding all contact and considering their worship illegitimate. For a Samaritan to be the sole individual to return and express profound gratitude to a Jewish Messiah was an astonishing reversal of societal expectations, challenging the prejudices prevalent in that era.
Key Themes
The narrative of the ten lepers, culminating in the Samaritan's response in Luke 17:16, develops several profound themes. Firstly, it starkly contrasts Gratitude vs. Ingratitude, highlighting the importance of acknowledging divine blessings, a point Jesus Himself emphasizes in Luke 17:17-18. Secondly, the Samaritan's posture of falling on his face signifies Humility and Worship, recognizing Jesus' divine authority and power beyond mere social etiquette. Thirdly, while all ten received physical healing, Jesus' declaration to the Samaritan in Luke 17:19—"Your faith has made you whole"—suggests a deeper Faith and Salvation, implying spiritual wholeness in addition to physical cleansing. Finally, the story powerfully illustrates Jesus' Breaking Down Barriers and His inclusive ministry, as He extends compassion and healing to all, regardless of social or ethnic standing, a theme consistently seen in His interactions with marginalized groups, including the Samaritan woman at the well in John 4:7-42.
Exposition and Analysis
Key Word Analysis
This word signifies to fall, often implying a sudden or involuntary descent, but in this context, it denotes a deliberate act of prostration. It conveys a posture of extreme humility, reverence, submission, or worship, similar to falling before a king or deity. The act of falling on one's face was a common expression of profound respect and adoration in the ancient Near East.
Derived from a root meaning "good grace" or "well-pleasing," this verb means "to be grateful" or "to express gratitude." It's not merely a casual thank you, but an active, heartfelt expression of appreciation. This term is also the root for "Eucharist," emphasizing the deep thankfulness inherent in Christian communion.
This word refers to the front, the countenance, or the aspect. In the phrase "fell down on his face," it precisely describes the physical act of prostrating oneself, with the face touching the ground, signifying complete abasement and devotion.
Verse Breakdown
"And fell down on [his] face"
This clause describes the Samaritan's immediate and profound physical response. To fall on one's face was a universally understood gesture of deep reverence, humility, and submission in the ancient world. It signifies an act of worship, acknowledging the superior authority and power of the one before whom one prostrates oneself. It is a posture of complete surrender and adoration.
"at his feet"
This detail further emphasizes the Samaritan's humility and the object of his worship. Placing oneself at another's feet denotes submission, allegiance, and a recognition of the other's elevated status. In this context, it underscores the Samaritan's recognition of Jesus' divine power and authority as the source of his healing.
"giving him thanks"
This phrase reveals the inner motive behind the Samaritan's prostration. It was an expression of profound gratitude, not just for the physical healing, but for the compassionate grace extended to him. This thankfulness was active and demonstrative, contrasting with the presumed silence of the other nine.
"and he was a Samaritan"
This final, seemingly simple clause is profoundly significant. It identifies the ethnicity of the thankful leper, immediately highlighting the social and religious barriers that were overcome. Given the deep animosity between Jews and Samaritans, this detail elevates the Samaritan's act of gratitude and worship, making him an unexpected and exemplary figure of faith. It underscores Jesus' inclusive ministry and the truth that genuine faith transcends ethnic and societal prejudices.
Literary Devices
The verse employs several powerful literary devices. The primary device is Contrast, setting the single, grateful Samaritan apart from the nine (presumably Jewish) lepers who did not return. This contrast highlights the theme of gratitude versus ingratitude and challenges the audience's expectations. There is also significant Irony at play: the "unclean" and despised Samaritan is the one who demonstrates true spiritual cleanliness and exemplary faith, while the "clean" and religiously observant Jews fail to offer thanks. The act of "falling down on his face at his feet" serves as potent Symbolism, representing profound humility, reverence, and worship, a posture typically reserved for God or a highly revered figure. Finally, the inclusion of the Samaritan's ethnicity can be seen as Foreshadowing the universal reach of the Gospel, indicating that salvation and true faith are not confined to any single ethnic or religious group but extend to all who believe.
Theological and Thematic Connections
Luke 17:16 profoundly illustrates the theological truth that genuine gratitude is a hallmark of true faith and worship. The Samaritan's immediate return and prostration before Jesus demonstrate a recognition of divine grace that transcends mere physical healing. His response moves beyond a transactional understanding of blessing to a relational one, acknowledging Jesus as the source of life and wholeness. This act challenges human prejudices, revealing that God's favor and the capacity for profound spiritual insight are not limited by ethnicity, social status, or religious affiliation. It underscores God's inclusive love and Jesus' mission to break down barriers, inviting all people into a relationship of faith and thankfulness.
Reflection and Application
The Samaritan's response in Luke 17:16 serves as a powerful mirror for our own lives, challenging us to cultivate a heart overflowing with gratitude. In a world prone to taking blessings for granted, this narrative calls us to pause, reflect, and intentionally return thanks to God for His countless mercies, both seen and unseen. It reminds us that true gratitude is not merely a fleeting emotion but a transformative act that leads to humble adoration and worship of our Savior. We are encouraged to emulate the Samaritan, whose immediate and profound thankfulness led him to prostrate himself before Jesus, recognizing the divine source of his healing and wholeness. Furthermore, this story compels us to examine our own biases and prejudices, urging us to extend grace, compassion, and love to all people, regardless of their background or perceived social standing, just as Jesus did. It's a call to see beyond superficial divisions and recognize the image of God in every individual, celebrating faith wherever it blossoms.
Questions for Reflection
FAQ
Why did only one leper return to give thanks?
The text does not explicitly state why the other nine did not return, but their absence highlights a common human tendency: to receive a blessing and then move on without acknowledging the Giver. The nine, likely Jewish, fulfilled the letter of the law by going to the priests, but they missed the deeper spiritual response of gratitude towards their Healer. This contrast underscores the rarity and significance of genuine thankfulness.
What is the significance of the one who returned being a Samaritan?
This detail is profoundly significant. Samaritans were deeply despised by orthodox Jews, making the Samaritan's exemplary gratitude a powerful statement. It underscores Jesus' inclusive ministry, demonstrating that true faith and spiritual insight can be found in unexpected places, challenging the prejudices of the day. His return also foreshadows the global reach of the Gospel, extending beyond Jewish boundaries to all who believe, regardless of their background.
Did the Samaritan receive a greater blessing than the others?
While all ten lepers received the miraculous physical healing, Jesus' words to the Samaritan in Luke 17:19 — "Your faith has made you whole" — suggest he received a deeper, spiritual wholeness or salvation beyond mere physical cleansing. His grateful faith connected him to Jesus in a unique and profound way, indicating a complete restoration that transcended the physical.
Christ-Centered Fulfillment
The narrative of the thankful Samaritan finds its ultimate fulfillment in the person and work of Jesus Christ. Just as Jesus healed the physical leprosy of the Samaritan, He, as the true Physician, offers cleansing from the spiritual leprosy of sin, which alienates humanity from God. The Samaritan's act of falling on his face at Jesus' feet, giving thanks, is a profound foreshadowing of the worship due to Christ as Lord and Savior. His inclusion, despite being an outcast, powerfully illustrates Christ's universal salvation, which breaks down all dividing walls of hostility, making Jew and Gentile one in Him, as declared in Ephesians 2:14-16. The "wholeness" the Samaritan received points to the complete spiritual restoration and fullness found only in Christ, in whom we "have been made complete" (Colossians 2:10). His grateful response serves as a model for all believers, who, having been redeemed by the Lamb of God, are called to live lives of perpetual thanksgiving and worship, fixing their eyes on Jesus, the author and perfecter of their faith (Hebrews 12:2).