Luke 17:18

Luk 17:18. Οὐχ εὑρέθησαν, there have not been found) i.e. the nine have not been found.—ὑποστρέψαντες, who returned to give) A part of the Predicate. [In returning home from Jerusalem, it would have been but a slight deviation from their route to have repaired to Jesus; and yet they thought it too much trouble to go to Him.—V. g.]—δοῦναι, to give) They ought to have done so of their own accord.—ἀλλογενὴς, alien) who might seem to have been likely to have been benefited by the society of the rest, they being persons who were more bound to give thanks than he.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 17:18 . οὐχ εὑρέθησαν , etc., best taken as another question (so R.V [136] ). ἀλλογενὴς , here only, in N.T.; also in Sept [137] = ἀλλόφυλος and ἀλλοεθνής in classics, an alien. Once more the Jew suffers by comparison with those without in respect of genuine religious feeling faith, gratitude. It is not indeed said that all the rest were Jews. What is certain is that the one man who came back was not a Jew.

[136] Revised Version.

[137] Septuagint.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

this stranger--"this alien" (literally, "of another race"). The language is that of wonder and admiration, as is expressly said of another exhibition of Gentile faith (Mat 8:10).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. This stranger.] Often God receives more praise and affectionate obedience from those who had long lived without his knowledge and fear, than from those who were bred up among his people, and who profess to be called by his name. The simple reason is, Those who have MUCH forgiven will love much, Lu 7:47.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(18) Save this stranger.—The word for “stranger” means literally, a man of another race, an alien. It is not found elsewhere in the New Testament, but is used in the LXX. of Isa_56:3. It was probably a term of contempt in common use among the Jews. (Comp. the kindred word “aliens,” with special reference to the Philistines, in Heb_11:34, and “one of another nation” in Act_10:28.) It implied, as did the whole treatment of the Samaritans by the Jews. that the former were not recognised as being, in any sense, children of Abraham.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And he said unto him, arise,.... 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,

go thy way; to thine own country, town, or city, and to thy friends and relations, and about thy business:

thy faith hath made thee whole: 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18 There are not found that returned to give glory to God, save this stranger.

Ver. 18. There are not found] The Syriac and some others read these words question wise, and so it is more emphatic. Are there not found that returned? &c. q.d. That is admirable, that is abominable.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

18. This stranger—This foreign born, this alien.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

18. οὐχ εὑρέθησαν. Ingratitude is one of the most universal and deeply seated of human vices, and our Lord was perfectly familiar with it. But in this instance He was moved by the depth of this thanklessness in so many recipients of so blessed a favour. Hence His sorrowful amazement. He felt as if all His benefits “were falling into a deep silent grave.”

“Blow, blow, thou winter wind;

Thou art not so unkind

As man’s ingratitude.”

ἀλλογενής. ‘Alien,’ 2Ki 17:24. See on Luk 10:33. The word is from the LXX[308] (Lev 22:10). The classic equivalents are ἀλλοεθνής, ἀλλόφυλος. Josephus says that the Samaritans eagerly called themselves ἀλλοεθνεῖς when they wanted to disclaim a consanguinity which might be perilous (Antt. IX. 14, § 3): but it is almost impossible to suppose that Samaria was swept clean of every inhabitant, and the ethnographical and other affinities of the Samaritans to the Jews seem to shew some mixture of blood, which they themselves claimed at other times (Jos. Antt. XI. 8, § 6; Joh 4:12).

[308] LXX. Septuagint.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18. ὁ ἀλλογ. οὗτ.] The Samaritans were Gentiles;—not a mixed race, as is sometimes erroneously supposed. They had a mixed religion, but were themselves originally from other countries: see 2Ki 17:24-41. There may have been a reason for the nine Jews not returning,—that they held the ceremonial duty imposed on them to be paramount, which the Samaritan might not rate so highly. That he was going to Mount Gerizim does not appear: from his being found with Jews, he probably would act as a Jew.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

18. This sentence also may be interrogative: so WH. and RV. text. The εὑρέθησαν is not a mere substitute for ἦσαν: it marks or implies the discovery or notice of the quality in question (1Pe 2:22; Rev 14:5).

ἀλλογενής . The classical word would be ἀλλόφυλος (Alas 10:28) or ἀλλοεθνής, But ἀλλογενής is very freq. in LXX, especially of the heathen (Exo 12:43, Exo 12:29:33, Exo 12:30:33; Lev 22:10, etc).

The Samaritans were a mixed people, both as regards race and religion. They were Israelites who had been almost overwhelmed by the heathen colonists planted among them by the Assyrians. Those from Cuthah (2Ki 17:24, 2Ki 17:30) were probably the most numerous, for the Jews called the Samaritans Cuthites or Cutheans (Jos. Ant. ix. 14. 3, 11:4, 4, 7, 2, 13:9, 1). These heathen immigrants brought their idolatry with them, but gradually mixed with it the worship of Jehovah. Both as regards race and religion it was the Jewish element which grew stronger, while the heathen element declined. Refugees from Judea settled among them from time to time; but we do not hear of fresh immigrants from Assyria. The religion at last became pure monotheism, with the Pentateuch as the law of worship and of life. But in race the foreign element no doubt predominated, although Christ’s use of ἀλλογενής does not prove this. He may be speaking with a touch of irony: “this man, who is commonly regarded as little better than a heathen.” See Schürer, Jewish People in T. of J. C. 2:1, pp. 6-8; Edersh. Hist. of Jewish Nation, pp. 249, 486, 499, ed. 1896; Derenbourg, Hist. de la Psa_1. p. 43; Jos. Ant. 11:8, 6, 12:5, 5.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.