Bullet Point Bible

Warnings About Sin and Forgiveness

¹ Jesus said to his disciples, "Stumbling blocks are sure to come, but woe to the one through whom they come!² It would be better for him to have a millstone tied around his neck and be thrown into the sea than for him to cause one of these little ones to sin.³ Watch yourselves! If your brother sins, rebuke him. If he repents, forgive him.⁴ Even if he sins against you seven times in a day, and seven times returns to you saying, 'I repent,' you must forgive him."

Jesus addresses his disciples directly, emphasizing the seriousness of causing others, especially vulnerable believers ("little ones"), to stumble in their faith (Greek: *skandalon*).
The hyperbole of the millstone illustrates the extreme severity of leading others into sin, suggesting divine judgment is preferable to being responsible for such an act. Compare Matthew 18:6-7.
"Little ones" likely refers not just to children, but to new or vulnerable believers within the community of faith.
Jesus links the warning about causing sin with the command to practice radical forgiveness within the community.
The command to rebuke implies addressing sin directly and honestly, aiming for restoration, not just condemnation.
Forgiveness is conditional upon repentance ("If he repents..."), but the willingness to forgive must be constant and repeated.
The "seven times in a day" signifies a limitless requirement for forgiveness, emphasizing grace over scorekeeping (compare Matthew 18:21-22 where Peter asks about seven times).
This teaching highlights the high ethical standards expected within the Christian community: protecting others from sin and readily offering forgiveness.

Faith Like a Mustard Seed

⁵ The apostles said to the Lord, "Increase our faith!"⁶ So the Lord replied, "If you had faith the size of a mustard seed, you could say to this black mulberry tree, 'Be pulled out by the roots and planted in the sea,' and it would obey you.

The apostles' request follows directly from Jesus' demanding teachings on avoiding causing sin and offering unlimited forgiveness, recognizing their need for greater faith to live this way.
Jesus' response shifts the focus from the *quantity* of faith ("increase our faith") to the *quality* or *reality* of faith, even if small.
The mustard seed was proverbially the smallest of seeds, yet it grew into a large plant (Luke 13:19). It represents potential and power disproportionate to size.
The mulberry tree (Greek: *sykaminos*) was known for its deep, strong roots, making the command to uproot it and plant it in the sea a symbol of accomplishing the seemingly impossible.
Jesus is not suggesting faith is a magical force for manipulating nature arbitrarily, but illustrating the immense power available through genuine trust in God.
This teaching emphasizes that even a small amount of genuine faith, placed in the all-powerful God, can overcome significant obstacles. See Matthew 17:20 for a similar saying about moving mountains.
The power resides not in the faith itself, but in God whom faith trusts.

The Parable of the Unworthy Servant

⁷ "Would any one of you say to your slave who comes in from the field after plowing or shepherding sheep, 'Come at once and sit down for a meal'?⁸ Won't the master instead say to him, 'Get my dinner ready, and make yourself ready to serve me while I eat and drink. Then you may eat and drink'?⁹ He won't thank the slave because he did what he was told, will he?¹⁰ So you too, when you have done everything you were commanded to do, should say, 'We are slaves undeserving of special praise; we have only done what was our duty.'"

This parable, unique to Luke, continues the theme of discipleship responsibilities following the teachings on forgiveness and faith.
It uses the common master-servant relationship of the time to illustrate the attitude disciples should have towards their service to God.
The servant in the parable performs multiple tasks (field work, preparing meals, serving) without expectation of special thanks or reward, simply fulfilling obligations.
Jesus is not endorsing the social structure but using it as an analogy for the relationship between a disciple and God.
The point is not about God being a demanding master, but about the disciple's attitude: service should be rendered out of duty and humility, not for seeking praise or entitlement.
The term "unworthy servants" (Greek: *douloi achreioi*) means servants who have earned no special merit or claim beyond fulfilling their required tasks. It emphasizes reliance on God's grace, not personal achievement.
This teaching counters any tendency towards self-righteousness or expecting rewards based on performance. Obedience is the expected baseline, not grounds for boasting.
It provides perspective after the demanding calls to forgiveness and faith: disciples fulfill God's commands because it is their duty as servants of the Lord.

The Healing of Ten Lepers

¹¹ Now on the way to Jerusalem, Jesus was passing along between Samaria and Galilee.¹² As he was entering a village, ten men with leprosy met him. They stood at a distance,¹³ raised their voices and said, "Jesus, Master, have mercy on us."¹⁴ When he saw them he said, "Go and show yourselves to the priests." And as they went along, they were cleansed.¹⁵ Then one of them, when he saw he was healed, turned back, praising God with a loud voice.¹⁶ He fell with his face to the ground at Jesus' feet and thanked him. (Now he was a Samaritan.)¹⁷ Then Jesus said, "Were not ten cleansed? Where are the other nine?¹⁸ Was no one found to turn back and give praise to God except this foreigner?"¹⁹ Then he said to the man, "Get up and go your way. Your faith has made you well."

The setting "between Samaria and Galilee" highlights Jesus ministering in a border region, often viewed with disdain by Judeans, foreshadowing the inclusion of the Samaritan.
Lepers were required by law (Leviticus 13:45-46) to live isolated and keep their distance, explaining why they "stood at a distance" and shouted.
Their cry "Master, have mercy on us!" acknowledges Jesus' authority and appeals to his compassion.
Jesus instructs them to show themselves to the priests, the procedure required by Levitical law (Leviticus 14) to verify healing and permit reentry into society. This tested their faith, as they had to act before seeing the result.
The healing occurred "as they went," demonstrating the power of Jesus' word and rewarding their obedience based on faith.
Only one leper, a Samaritan, returns to express gratitude directly to Jesus, praising God loudly. Samaritans were generally despised by Jews.
The Samaritan's posture (falling on his face) shows profound humility and worship.
Jesus' questions highlight the ingratitude of the nine, contrasting it sharply with the thankfulness of the foreigner. This implicitly critiques the lack of gratitude among those who should have known better (the Jews).
The final statement, "Your faith has made you well" (Greek: *hē pistis sou sesōken se*), can also mean "Your faith has saved you," suggesting a deeper, spiritual restoration beyond the physical healing, linked to his grateful response.
This incident underscores the themes of faith, gratitude, inclusion of Gentiles/outcasts, and the connection between physical healing and spiritual salvation.

The Coming of God's Kingdom

²⁰ Now at one point the Pharisees asked Jesus when the kingdom of God was coming, so he answered, "The kingdom of God is not coming with signs to be observed,²¹ nor will they say, 'Look, here it is!' or 'There!' For indeed, the kingdom of God is in your midst."

The Pharisees' question reflects a common Jewish expectation of a visible, political kingdom overthrowing Roman rule. They looked for external signs.
Jesus corrects this expectation, stating the kingdom's arrival is not marked by observable phenomena ("signs to be observed" - Greek: *meta paratērēseōs*, suggesting careful scrutiny or outward display).
His response points to the spiritual and present nature of the kingdom, inaugurated through his own person and ministry.
The phrase "within you" (Greek: *entos hymōn*) is debated: it could mean "within your hearts/lives" (internal, spiritual reality) or "in your midst" (referring to Jesus himself being present among them as the embodiment of the kingdom). Both interpretations emphasize the kingdom's present reality over future spectacle.
This teaching contrasts with the apocalyptic expectations of many contemporaries and highlights the kingdom's initial hiddenness and spiritual power.
It doesn't negate a future, visible consummation of the kingdom (as discussed in the following verses) but emphasizes its present reality in the lives of believers and through Christ's presence.

The Day of the Son of Man

²² Then he said to the disciples, "The days are coming when you will desire to see one of the days of the Son of Man, and you will not see it.²³ Then people will say to you, 'Look, there he is!' or 'Look, here he is!' Do not go out or chase after them.²⁴ For just like the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day.²⁵ But first he must suffer many things and be rejected by this generation.²⁶ Just as it was in the days of Noah, so too it will be in the days of the Son of Man.²⁷ People were eating, they were drinking, they were marrying, they were being given in marriage-right up to the day Noah entered the ark. Then the flood came and destroyed them all.²⁸ Likewise, just as it was in the days of Lot, people were eating, drinking, buying, selling, planting, building;²⁹ but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all.³⁰ It will be the same on the day the Son of Man is revealed.³¹ On that day, anyone who is on the roof, with his goods in the house, must not come down to take them away, and likewise the person in the field must not turn back.³² Remember Lot's wife!³³ Whoever tries to keep his life will lose it, but whoever loses his life will preserve it.³⁴ I tell you, in that night there will be two people in one bed; one will be taken and the other left.³⁵ There will be two women grinding grain together; one will be taken and the other left."³⁷ Then the disciples said to him, "Where, Lord?" He replied to them, Where the dead body is, there the vultures will gather.

Jesus now shifts focus from the present reality (v. 20-21) to the future, visible return of the Son of Man, addressing his disciples privately.
"Son of Man" is Jesus' preferred self-designation, often linked to his authority, suffering, and future glorious return (cf. Daniel 7:13-14).
Disciples will long for his return ("desire to see one of the days"), but should not be misled by false claims or localized appearances (v. 23).
The return will be sudden, universally visible, and unmistakable, like lightning (v. 24). Compare Matthew 24:27.
Crucially, Jesus reminds them that his suffering and rejection must precede this glorious return (v. 25), a theme central to Luke's Gospel.
The comparison to Noah's and Lot's days (Genesis 6-8; Genesis 19) emphasizes the suddenness of judgment falling upon people engrossed in ordinary life, oblivious to impending doom.
The warning is against complacency and preoccupation with worldly affairs when the end comes.
The instructions in v. 31 (not retrieving belongings) and the reminder of Lot's wife (v. 32, who looked back longingly and perished - Genesis 19:26) stress the need for decisive commitment and non-attachment to worldly possessions or the past when the Son of Man is revealed.
The paradox in v. 33 ("whoever tries to keep his life will lose it...") echoes earlier teachings (Luke 9:24) and applies it to the eschatological context: clinging to earthly security leads to eternal loss, while readiness to lose everything for Christ leads to true life.
Verses 34-35 illustrate the unexpected and discriminating nature of the separation that will occur at his return, cutting across everyday associations. (Note: Verse 36 is absent in the earliest and best manuscripts and omitted by NET).
The disciples' question "Where, Lord?" likely asks about the location of these events or where those "taken" will go.
Jesus' cryptic response (v. 37) uses a proverb: just as vultures gather unerringly where there is a carcass, so the judgment associated with the Son of Man's coming will be certain and find those who are spiritually dead or under judgment. It emphasizes the certainty and visibility of the judgment, rather than a specific location.

The Bullet Point Bible

Luke 17