Lukas 17:20--18:14
Konteks17:20 Now at one point 1 the Pharisees 2 asked Jesus 3 when the kingdom of God 4 was coming, so he answered, “The kingdom of God is not coming with signs 5 to be observed, 17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is 6 in your midst.” 7
17:22 Then 8 he said to the disciples, “The days are coming when you will desire to see one of the days 9 of the Son of Man, and you will not see it. 17:23 Then people 10 will say to you, ‘Look, there he is!’ 11 or ‘Look, here he is!’ Do not go out or chase after them. 12 17:24 For just like the lightning flashes 13 and lights up the sky from one side to the other, so will the Son of Man be in his day. 14 17:25 But first he must 15 suffer many things and be rejected by this generation. 17:26 Just 16 as it was 17 in the days of Noah, 18 so too it will be in the days of the Son of Man. 17:27 People 19 were eating, 20 they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then 21 the flood came and destroyed them all. 22 17:28 Likewise, just as it was 23 in the days of Lot, people 24 were eating, drinking, buying, selling, planting, building; 17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. 25 17:30 It will be the same on the day the Son of Man is revealed. 17:31 On that day, anyone who is on the roof, 26 with his goods in the house, must not come down 27 to take them away, and likewise the person in the field must not turn back. 17:32 Remember Lot’s wife! 28 17:33 Whoever tries to keep 29 his life will lose it, but whoever loses his life 30 will preserve it. 17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. 31 17:35 There will be two women grinding grain together; 32 one will be taken and the other left.”
17:36 [[EMPTY]] 3317:37 Then 34 the disciples 35 said 36 to him, “Where, 37 Lord?” He replied to them, “Where the dead body 38 is, there the vultures 39 will gather.” 40
18:1 Then 41 Jesus 42 told them a parable to show them they should always 43 pray and not lose heart. 44 18:2 He said, 45 “In a certain city 46 there was a judge 47 who neither feared God nor respected people. 48 18:3 There was also a widow 49 in that city 50 who kept coming 51 to him and saying, ‘Give me justice against my adversary.’ 18:4 For 52 a while he refused, but later on 53 he said to himself, ‘Though I neither fear God nor have regard for people, 54 18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out 55 by her unending pleas.’” 56 18:6 And the Lord said, “Listen to what the unrighteous judge says! 57 18:7 Won’t 58 God give justice to his chosen ones, who cry out 59 to him day and night? 60 Will he delay 61 long to help them? 18:8 I tell you, he will give them justice speedily. 62 Nevertheless, when the Son of Man comes, will he find faith 63 on earth?”
18:9 Jesus 64 also told this parable to some who were confident that they were righteous and looked down 65 on everyone else. 18:10 “Two men went up 66 to the temple to pray, one a Pharisee 67 and the other a tax collector. 68 18:11 The Pharisee stood and prayed about himself like this: 69 ‘God, I thank 70 you that I am not like other people: 71 extortionists, 72 unrighteous people, 73 adulterers – or even like this tax collector. 74 18:12 I fast twice 75 a week; I give a tenth 76 of everything I get.’ 18:13 The tax collector, however, stood 77 far off and would not even look up 78 to heaven, but beat his breast and said, ‘God, be merciful 79 to me, sinner that I am!’ 80 18:14 I tell you that this man went down to his home justified 81 rather than the Pharisee. 82 For everyone who exalts 83 himself will be humbled, but he who humbles himself will be exalted.”
[17:20] 1 tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.
[17:20] 2 sn See the note on Pharisees in 5:17.
[17:20] 3 tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.
[17:20] 4 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[17:20] 5 tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.
[17:21] 6 tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.
[17:21] 7 tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.
[17:22] 8 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:22] 9 sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.
[17:23] 10 tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:23] 11 tn The words “he is” here and in the following clause are understood and have been supplied from the context.
[17:23] 12 sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.
[17:24] 13 sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.
[17:24] 14 tc Some very important
[17:25] 15 sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).
[17:26] 16 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:26] 17 tn Or “as it happened.”
[17:26] 18 sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.
[17:27] 19 tn Grk “They.” The plural in Greek is indefinite, referring to people in general.
[17:27] 20 tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.
[17:27] 21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:27] 22 sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.
[17:28] 23 tn Or “as it happened.”
[17:28] 24 tn Grk “they.” The plural in Greek is indefinite, referring to people in general.
[17:29] 25 sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).
[17:31] 26 sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[17:31] 27 sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.
[17:32] 28 sn An allusion to Gen 19:26. The warning about Lot’s wife is not to look back and long to be where one used to be. The world is being judged, and the person who delays or turns back will be destroyed.
[17:33] 29 tn Or “tries to preserve”; Grk “seeks to gain.”
[17:33] sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to keep his life) and then will be subject to this judgment (which is losing it).
[17:33] 30 sn Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving (Luke 12:4-6).
[17:34] 31 sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.
[17:35] 32 tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.
[17:36] 33 tc Several
[17:37] 34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:37] 35 tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.
[17:37] 36 tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.
[17:37] 37 sn The question “Where, Lord?” means, “Where will the judgment take place?”
[17:37] 39 tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.
[17:37] sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.
[17:37] 40 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
[18:1] 41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:1] 42 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:1] 43 tn Or “should pray at all times” (L&N 67.88).
[18:1] 44 sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).
[18:2] 45 tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”
[18:2] 47 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
[18:2] 48 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:3] 49 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
[18:3] 51 tn This is an iterative imperfect; the widow did this on numerous occasions.
[18:4] 52 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:4] 53 tn Grk “after these things.”
[18:4] 54 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:5] 55 tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).
[18:5] 56 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
[18:6] 57 sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.
[18:7] 58 tn Here δέ (de) has not been translated.
[18:7] 59 sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
[18:7] 60 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
[18:7] 61 sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.
[18:8] 62 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
[18:8] 63 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
[18:9] 64 tn Grk “He”; the referent has been specified in the translation for clarity.
[18:9] 65 tn Grk “and despised.” This is a second parable with an explanatory introduction.
[18:10] 66 sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
[18:10] 67 sn See the note on Pharisees in 5:17.
[18:10] 68 sn See the note on tax collectors in 3:12.
[18:11] 69 tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.
[18:11] 70 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
[18:11] 71 tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).
[18:11] 72 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
[18:11] 73 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).
[18:11] 74 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
[18:12] 75 sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.
[18:13] 77 tn Grk “standing”; the Greek participle has been translated as a finite verb.
[18:13] 78 tn Grk “even lift up his eyes” (an idiom).
[18:13] 79 tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).
[18:13] 80 tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.
[18:14] 81 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
[18:14] 82 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
[18:14] 83 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
