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Public-domain commentary
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
Nine Centuries of Reception
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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," because he had discovered that it was his duty to render the true oblation to Almighty God-even thanksgiving-in His true temple, and before His true High Priest Jesus Christ.
Then, at last, having conferred with the (primitive) authors, and having agreed with them touching the rule of faith, they joined their hands in fellowship, and divided their labours thenceforth in the office of preaching the gospel, so that they were to go to the Jews, and St. Paul to the Jews and the Gentiles.
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.
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.
And he said to him: "Rise, go; your faith has made you well." He who devoutly fell before the Lord is commanded to rise and go, because he who, subtly recognizing his infirmity, humbly lies down, is ordered to rise through the consolation of the divine word to strong deeds, and with increasing merits daily to advance to more perfect things everywhere. But if faith made him well who bent down to give thanks to his Savior and cleanser, then disbelief destroyed those who neglected to give glory to God for received benefits. Therefore, this reading is linked with the previous one by that reason, that there it is determined through the given parable that faith ought to be increased by humility, but here it is more clearly shown by actual events, not only that faith recognized the rationale, but that the executed operation of faith is what makes the believer well and gives glory to the Father who is in heaven.
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 17:19 serves as the climactic declaration in the narrative of the ten lepers, highlighting Jesus' profound insight into the nature of true healing and salvation. While all ten lepers received physical cleansing, this verse focuses on the singular Samaritan who returned to express gratitude, receiving from Jesus the pronouncement that his faith had brought about a deeper, more comprehensive wholeness, extending beyond mere physical restoration to encompass spiritual and relational well-being.
Context
Literary Context
This verse concludes the specific pericope of Jesus healing the ten lepers, found in Luke 17:11-19. The preceding verses describe Jesus' journey through Samaria and Galilee, His encounter with the lepers who cried out for mercy, and His instruction for them to show themselves to the priests. As they obeyed, they were cleansed. The narrative then sharply contrasts the nine who continued on their way with the one Samaritan who, upon realizing his healing, returned to Jesus, glorifying God and falling at His feet in profound gratitude. This verse is Jesus' direct response to this singular act of worshipful thanksgiving, serving as the theological punchline to the entire account.
Historical & Cultural Context
Leprosy in ancient Israel was not merely a physical disease but carried immense social and religious stigma. Those afflicted were considered unclean and were ostracized from society, forced to live in isolation (Leviticus 13:45-46). To be healed meant not only restoration to health but also reintegration into community and the ability to participate in religious life. The instruction to show themselves to the priests (as per Leviticus 14) was the prescribed ritual for verifying healing and readmitting a person to society. The fact that the one who returned was a Samaritan is highly significant, given the deep-seated ethnic and religious animosity between Jews and Samaritans (see John 4:9). This detail underscores Jesus' radical inclusivity and challenges the prejudices of His audience.
Key Themes
The passage, culminating in Luke 17:19, powerfully illustrates several key themes prevalent in Luke's Gospel. Firstly, it highlights the power of faith as a catalyst for divine intervention and transformation, echoing other accounts where Jesus commends faith, such as the woman with the issue of blood in Luke 8:48. Secondly, it emphasizes the concept of wholeness (salvation), suggesting a deeper restoration than mere physical healing, pointing towards spiritual well-being and a right relationship with God. This aligns with Luke's broader emphasis on salvation as comprehensive and available to all, including marginalized groups (Luke 19:10). Thirdly, the narrative profoundly underscores the importance of gratitude as an appropriate response to God's grace, contrasting the one thankful Samaritan with the nine ungrateful lepers, thereby serving as a powerful lesson for discipleship (see also Colossians 3:17).
Exposition and Analysis
Key Word Analysis
This verb (G2036) is a primary verb meaning "to speak or say." In this context, it signifies Jesus' authoritative declaration. It's not merely a casual remark but a pronouncement that carries weight and reveals a profound truth about the Samaritan's condition, distinguishing him from the other nine.
Derived from peithō (to persuade), pístis (G4102) denotes persuasion, credence, or moral conviction. It encompasses belief, trust, and reliance, particularly upon Christ for salvation. Here, it signifies the Samaritan's active trust in Jesus, which was demonstrated by his obedience (going to the priests) and, more profoundly, by his subsequent return to give thanks, acknowledging Jesus as the source of his healing. This faith is presented as the foundational element for his complete restoration.
This crucial verb (G4982) means "to save, i.e., deliver or protect," but also "to heal" or "to make well." Its dual meaning is central to understanding Jesus' statement. While all ten lepers were physically "healed" (cleansed), only the Samaritan is declared "whole" or "saved." This implies a restoration that transcends the physical, encompassing spiritual salvation, a right relationship with God, and complete well-being.
Verse Breakdown
"And he said unto him,"
This opening clause establishes Jesus as the speaker and the grateful Samaritan as the recipient of this significant pronouncement. It immediately draws attention to the unique interaction between Jesus and the one who returned, setting the stage for a revelation that distinguishes him from the others.
"Arise, go thy way:"
This is a command from Jesus, granting the Samaritan permission to depart. It signifies the completion of the encounter and the man's full restoration to society. The phrase implies a return to normal life, free from the stigma and isolation of leprosy, but now with a new, deeper understanding of God's grace.
"thy faith hath made thee whole."
This is the core declaration of the verse. Jesus attributes the Samaritan's state of "wholeness" directly to his "faith." The use of sōzō (made whole/saved) here is critical, indicating that the Samaritan received more than just physical healing. His faith, demonstrated by his gratitude and worship, led to a comprehensive salvation—physical, spiritual, and social restoration—a holistic well-being that the other nine, though physically cleansed, did not fully experience or acknowledge.
Literary Devices
Luke 17:19, within its broader narrative, employs several powerful literary devices. Irony is prominent, as the "unclean" Samaritan, typically despised by Jewish society, is the only one to demonstrate true spiritual insight and gratitude, contrasting sharply with the nine Jewish lepers who received healing but lacked the appropriate response. This highlights Luke's consistent theme of God's grace extending beyond traditional boundaries. Symbolism is also at play, with leprosy representing not just physical disease but the spiritual alienation caused by sin, and the "wholeness" offered by Jesus symbolizing comprehensive salvation and restoration to God. The act of returning to give thanks is performative, demonstrating the Samaritan's faith in a tangible, worshipful way, which then elicits Jesus' profound declaration. Finally, the narrative uses contrast effectively, pitting the grateful one against the ungrateful nine, to underscore the vital importance of a thankful heart in recognizing and responding to divine grace.
Theological and Thematic Connections
Luke 17:19 profoundly connects to the broader biblical narrative of salvation, emphasizing that God's work in humanity extends beyond the superficial or merely physical. While all ten lepers experienced a miraculous physical cleansing, Jesus' declaration to the Samaritan reveals that true healing encompasses a holistic restoration of the individual – body, mind, and spirit. This "wholeness" (Greek sōzō) points to salvation, a right relationship with God, and a life transformed by grace. The Samaritan's faith, demonstrated through his worshipful gratitude, was not just a belief in Jesus' power to heal, but a recognition of His divine authority and a responsive heart, leading to a deeper, more complete redemption that the other nine missed. This passage thus serves as a powerful reminder that while God's blessings are freely given, our response of faith and gratitude is essential for experiencing the fullness of His saving work.
Reflection and Application
Luke 17:19 challenges us to examine the depth of our own faith and the sincerity of our gratitude. It invites us to move beyond a transactional view of God's blessings, where we simply receive and move on, to a transformative relationship where every blessing, physical or spiritual, draws us into deeper worship and communion with the Giver. The Samaritan's example teaches us that true faith is not passive; it is active, responsive, and culminates in heartfelt gratitude that acknowledges God's sovereignty and goodness. This "wholeness" that Jesus speaks of is not just about being free from ailments, but about being made complete in Christ, reconciled to God, and living a life of purpose and peace. It encourages us to seek not just relief from our problems, but a profound spiritual transformation that aligns our hearts with God's will, fostering a spirit of continuous thanksgiving regardless of our circumstances.
Questions for Reflection
FAQ
What does "thy faith hath made thee whole" truly mean in this context?
In Luke 17:19, when Jesus says, "thy faith hath made thee whole," the Greek word translated "whole" is sōzō (G4982). This word carries a dual meaning: it can refer to physical healing or being made well, but more profoundly, it means "to save" or "to deliver" spiritually. While all ten lepers were physically cleansed, Jesus' specific pronouncement to the Samaritan indicates that his active faith, demonstrated by his return and worshipful gratitude, led to a deeper, more comprehensive restoration. He received not only physical healing from leprosy but also spiritual salvation and a right relationship with God, a complete well-being that transcends mere bodily health. This echoes Jesus' similar statement to the woman with the issue of blood in Mark 5:34, where "made whole" also implies a deeper salvation.
Christ-Centered Fulfillment
Luke 17:19, with its emphasis on "wholeness" through faith, powerfully foreshadows and illuminates the comprehensive salvation offered through Jesus Christ. The physical cleansing of the lepers points to Christ's power over sin and its defiling effects, while the Samaritan's unique experience of "wholeness" (Greek sōzō) signifies the deeper spiritual redemption that only Jesus can provide. Just as leprosy separated individuals from society and God, so too does sin alienate humanity from its Creator. Jesus, the ultimate physician, came not merely to heal physical ailments but to address the root cause of human brokenness—sin—and to offer complete reconciliation. His death and resurrection provide the ultimate cleansing, making us truly "whole" in God's sight, justifying us by faith (Romans 5:1). The Samaritan's grateful return prefigures the appropriate response of all who are redeemed: to acknowledge Jesus as Lord and Savior, giving Him glory for the profound spiritual healing and eternal life He secures ([Philippians 2:9-11](/ philippians/2-9-11 "Philippians 2:9-11 - Every Knee Shall Bow")). In Christ, we find not just a temporary remedy, but everlasting wholeness and peace (John 10:10).