17:11–12 Luke picks up the journey motif that began in 9:51, when Jesus determined to go to Jerusalem. The journey motif was resumed in 13:22, as Jesus taught and continued to his way to Jerusalem. Here we are told that Jesus is “on the way to Jerusalem,” and he is going to Jerusalem to die and to rise again. Jesus is passing “between Samaria and Galilee” as he travels to Jerusalem. Earlier we have seen the significant hostility between Jews and Samaritans,200 and thus the journey might be difficult as opposition might arise. For instance, earlier in Jesus’ ministry the Samaritans did not allow him to travel through their region (9:52–54). In this instance Jesus enters a particular village as ten lepers meet him. They keep their distance, however, since in the OT lepers are required to cry out that they are unclean and to live alone outside the camp of Israel, since their presence would defile the camp (Lev. 13:45–46; Num. 5:2–3). Technically speaking, they probably have not leprosy but one of a variety of skin diseases.

17:13–14 The ten men, deeply conscious of their physical plight and social alienation—both of which also represent alienation from God—cry out for Jesus to have mercy on them (cf. Luke 18:38). They identify Jesus here as “Master,” and the request, as in the previous account (17:5), could be interpreted as prayer. Another relationship with the previous parable (17:7–10) is seen in how they do not think themselves to be worthy of receiving healing; they know their only hope is mercy. Jesus does not pronounce healing but instead instructs the lepers to travel to the priests and to show themselves to them. The instruction about the priests fits with Leviticus 13–14 (cf. comments on 5:12–16): when lepers are healed of their disease, the priests make the final pronouncement about their healing. As the ten men are going, they are all cleansed and healed, symbolizing their restoration to the community. The obedience of the ten lepers evokes the story of Naaman, who obeyed Elisha’s instructions to dip in the water and was healed (2 Kings 5:14).

17:17–19 Jesus remarks on what happens by asking three rhetorical questions designed to provoke the hearers and readers to consider the significance of what has happened. Ten have been cleansed, but only one returns to give thanks. Jesus asks where the other nine are: why have they not returned with praise and thanksgiving? Perhaps they take their healing for granted and do not recognize it as a gift of God. Only the outsider, the foreigner, the one outside of Israel, gives glory and praise to God (cf. 7:9); we see in Acts how often the Jews as the chosen people of the Lord reject the good news about Jesus, while Gentiles receive it (cf. Luke 10:13). The narrative closes with a final word of Jesus, but this time it is addressed to the Samaritan who has returned to give thanks. He is told to rise and go on his way (cf. Acts 22:10), but Jesus repeats what he has said elsewhere: “Your faith has made you well” (cf. Luke 7:50; 8:48; 18:42). The translation “has made you well” is fitting, since he has been healed, but the words have a deeper significance and can also be translated “Your faith has saved [sesōken] you” (cf. ESV mg.). Both translations are correct and bring out different nuances of the story—no translation can do everything. It is significant that these words are said only to the Samaritan who returns. All have been healed, but the Samaritan alone is “saved.” The Samaritan alone has a right relationship with God; he is rightly related to him because of his trust in God, because of his faith that he has placed, as is clear from the narrative, in Jesus.