Luke 17:1

We are here taught,

I. That the giving of offences is a great sin, and that which we should every one of us avoid and carefully watch against, Luk 17:1, Luk 17:2. We can expect no other than that offences will come, considering the perverseness and frowardness that are in the nature of man, and the wise purpose and counsel of God, who will carry on his work even by those offences, and bring good out of evil. It is almost impossible but that offences will come, and therefore we are concerned to provide accordingly; but woe to him through whom they come, his doom will be heavy (Luk 17:2), more terrible than that of the worst of the malefactors who are condemned to be thrown into the sea, for they perish under a load of guilt more ponderous than that of millstones. This includes a woe, 1. To persecutors, who offer any injury to the least of Christ's little ones, in word or deed, by which they are discouraged in serving Christ, and doing their duty, or in danger of being driven off from it. 2. To seducers, who corrupt the truths of Christ and his ordinances, and so trouble the minds of the disciples; for they are those by whom offences come. 3. To those who, under the profession of the Christian name, live scandalously, and thereby weaken the bands and sadden the hearts of God's people; for by them the offence comes, and it is no abatement of their guilt, nor will be any of their punishment, that it is impossible but offences will come.

II. That the forgiving of offences is a great duty, and that which we should every one of us make conscience of (Luk 17:3): Take heed to yourselves. This may refer either to what goes before, or to what follows: Take heed that you offend not one of these little ones. Ministers must be very careful not to say or do any thing that may be a discouragement to weak Christians; there is need of great caution, and they ought to speak and act very considerately, for fear of this: or, "When your brother trespasses against you, does you any injury, puts any slight or affront upon you, if he be accessary to any damage done you in your property or reputation, take heed to yourselves at such a time, lest you be put into a passion; lest, when your spirits are provoked, you speak unadvisedly, and rashly vow to revenge (Pro 24:29): I will do so to him as he hath done to me. Take heed what you say at such a time, lest you say amiss."

1. If you are permitted to rebuke him, you are advised to do so. Smother not the resentment, but give it vent. Tell him his faults; show him wherein he has not done well nor fairly by you, and, it may be, you will perceive (and you must be very willing to perceive it) that you mistook him, that it was not a trespass against you, or not designed, but an oversight, and then you will beg his pardon for misunderstanding him; as Jos 22:30, Jos 22:31.

2. You are commanded, upon his repentance, to forgive him, and to be perfectly reconciled to him: If he repent, forgive him; forget the injury, never think of it again, much less upbraid him with it. Though he do not repent, you must not therefore bear malice to him, nor meditate revenge; but, it he do not at least say that he repents, you are not bound to be so free and familiar with him as you have been. If he be guilty of gross sin, to the offence of the Christian community he is a member of, let him be gravely and mildly reproved for his sin, and, upon his repentance, received into friendship and communion again. This the apostle calls forgiveness, Co2 2:7.

3. You are to repeat this every time he repeats his trespass, Luk 17:4. "If he could be supposed to be either so negligent, or so impudent, as to trespass against thee seven times in a day, and as often profess himself sorry for his fault, and promise not again to offend in like manner, continue to forgive him." Humanum est errare - To ere is human. Note, Christians should be of a forgiving spirit, willing to make the best of every body, and to make all about them easy; forward to extenuate faults, and not to aggravate them; and they should contrive as much to show that they have forgiven an injury as others to show that they resent it.

III. That we have all need to get our faith strengthened, because, as that grace grows, all other graces grow. The more firmly we believe the doctrine of Christ, and the more confidently we rely upon the grace of Christ, the better it will be with us every way. Now observe here, 1. The address which the disciples made to Christ, for the strengthening of their faith, Luk 17:5. The apostles themselves, so they are here called, though they were prime ministers of state in Christ's kingdom, yet acknowledged the weakness and deficiency of their faith, and saw their need of Christ's grace for the improvement of it; they said unto the Lord, "Increase our faith, and perfect what is lacking in it." Let the discoveries of faith be more clear, the desires of faith more strong, the dependences of faith more firm and fixed, the dedications of faith more entire and resolute, and the delights of faith more pleasing. Note, the increase of our faith is what we should earnestly desire, and we should offer up that desire to God in prayer. Some think that they put up this prayer to Christ upon occasion of his pressing upon them the duty of forgiving injuries: "Lord, increase our faith, or we shall never be able to practise such a difficult duty as this." Faith in God's pardoning mercy will enable us to get over the greatest difficulties that lie in the way of our forgiving our brother. Others think that it was upon some other occasion, when the apostles were run aground in working some miracle, and were reproved by Christ for the weakness of their faith, as Mat 17:16, etc. To him that blamed them they must apply themselves for grace to mend them; to him they cry, Lord, increase our faith. 2. The assurance Christ gave them of the wonderful efficacy of true faith (Luk 17:6): "If ye had faith as a grain of mustard-seed, so small as mustard-seed, but yours is yet less than the least; or so sharp as mustard-seed, so pungent, so exciting to all other graces, as mustard to the animal spirits," and therefore used in palsies, "you might do wonders much beyond what you now do; nothing would be too hard for you, that was fit to be done for the glory of God, and the confirmation of the doctrine you preach, yea, though it were the transplanting of a tree from the earth to the sea." See Mat 17:20. As with God nothing is impossible, so are all things possible to him that can believe.

IV. That, whatever we do in the service of Christ, we must be very humble, and not imagine that we can merit any favour at his hand, or claim it as a debt; even the apostles themselves, who did so much more for Christ than others, must not think that they had thereby made him their debtor. 1. We are all God's servants (his apostles and ministers are in a special manner so), and, as servants, are bound to do all we can for his honour. Our whole strength and our whole time are to be employed for him; for we are not our own, nor at our own disposal, but at our Master's. 2. As God's servants, it becomes us to fill up our time with duty, and we have a variety of work appointed us to do; we ought to make the end of one service the beginning of another. The servant that has been ploughing, or feeding cattle, in the field, when he comes home at night has work to do still; he must wait at table, Luk 17:7, Luk 17:8. When we have been employed in the duties of a religious conversation, that will not excuse us from the exercises of devotion; when we have been working for God, still we must be waiting on God, waiting on him continually. 3. Our principal care here must be to do the duty of our relation, and leave it to our Master to give us the comfort of it, when and how he thinks fit. No servant expects that his master should say to him, Go and sit down to meat; it is time enough to do that when we have done our day's work. Let us be in care to finish our work, and to do that well, and then the reward will come in due time. 4. It is fit that Christ should be served before us: Make ready wherewith I may sup, and afterwards thou shalt eat and drink. Doubting Christians say that they cannot give to Christ the glory of his love as they should, because they have not yet obtained the comfort of it; but this is wrong. First let Christ have the glory of it, let us attend him with our praises, and then we shall eat and drink in the comfort of that love, and in this there is a feast. 5. Christ's servants, when they are to wait upon him, must gird themselves, must free themselves from every thing that is entangling and encumbering, and fit themselves with a close application of mind to go on, and go through, with their work; they must gird up the loins of their mind. When we have prepared for Christ's entertainment, have made ready wherewith he may sup, we must then gird ourselves, to attend him. This is expected from servants, and Christ might require it from us, but he does not insist upon it. He was among his disciples as one that served, and came not, as other masters, to take state, and to be ministered unto, but to minister; witness his washing his disciples' feet. 6. Christ's servants do not so much as merit his thanks for any service they do him: "Does he thank that servant? Does he reckon himself indebted to him for it? No, by no means." No good works of ours can merit any thing at the hand of God. We expect God's favour, not because we have by our services made him a debtor to us, but because he has by his promises made himself a debtor to his own honour, and this we may plead with him, but cannot sue for a quantum meruit - according to merit. 7. Whatever we do for Christ, though it should be more perhaps than some others do, yet it is no more than is our duty to do. Though we should do all things that are commanded us, and alas! in many things we come short of this, yet there is no work of supererogation; it is but what we are bound to by that first and great commandment of loving God with all our heart and soul, which includes the utmost. 8. The best servants of Christ, even when they do the best services, must humbly acknowledge that they are unprofitable servants; though they are not those unprofitable servants that bury their talents, and shall be cast into utter darkness, yet as to Christ, and any advantage that can accrue to him by their services, they are unprofitable; our goodness extendeth not unto God, nor if we are righteous is he the better, Psa 16:2; Job 22:2; Job 35:7. God cannot be a gainer by our services, and therefore cannot be made a debtor by them. He has no need of us, nor can our services make any addition to his perfections. It becomes us therefore to call ourselves unprofitable servants, but to call his service a profitable service, for God is happy without us, but we are undone without him.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Luk_17:1-4. The Peril of causing Men to Stumble.

1. It is impossible] i.e. in the present condition of the world it is morally impossible.

offences] See on Luk_7:23. While the world remains what it is, some will always set snares and stumblingblocks in the path of their brethren, and some will always fall over them, and some will make them for themselves (1Co_11:19; 1Pe_2:8).

woe unto him, through whom they come] No moral necessity, no predestined certainty, removes the responsibility for individual guilt.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Luk_17:1-4

It is impossible but that offences will come

Where sin occurs, God cannot wisely prevent it

The doctrine of this text is that sin, under the government of God, cannot be prevented.

1. When we say IT IS IMPOSSIBLE TO PREVENT SIN UNDER THE GOVERNMENT OF GOD, the statement still calls for another inquiry, viz.: Where does this impossibility lie? Which is true: that the sinner cannot possibly forbear to sin, or that God cannot prevent his sinning? The first supposition answers itself, for it could not be sin if it were utterly unavoidable. It might be his misfortune; but nothing could be more unjust than to impute it to him as his crime. Let us, then, consider that Gods government over men is moral, and known to be such by every intelligent being. It contemplates mind as having intellect to understand truth, sensibility to appreciate its bearing upon happiness, conscience to judge of the right, and a will to determine a course of voluntary action in view of Gods claims. So God governs mind. Not so does He govern matter. The planetary worlds are controlled by quite a different sort of agency. God does not move them in their orbits by motives, but by a physical agency. I said, all men know this government to be moral by their own consciousness. When its precepts and its penalties come before their minds, they are conscious that an appeal is made to their voluntary powers. They are never conscious of any physical agency coercing obedience. Where compulsion begins, moral agency ends. Persuasion brought to bear upon mind, is always such in its nature that it can be resisted. By the very nature of the case, Gods creatures must have power to resist any amount of even His persuasion. There can be no power in heaven or earth to coerce the will, as matter is coerced. The nature of mind forbids its possibility. God is infinitely wise. He cannot act unwisely, The supposition would make Him cease to be perfect, and this were equivalent to ceasing to be God. Here, then, is the case. A sinner is about to fall before temptation, or in more correct language, is about to rush into some new sin. God cannot wisely prevent his doing so. Now what shall be done? Shall He let that sinner rush on to his chosen sin and self-wrought ruin; or shall He step forward, unwisely, sin Himself, and incur all the frightful consequences of such a step? He lets the sinner bear his own responsibility. Thus the impossibility of preventing sin lies not in the sinner, but wholly with God. Sin, it should be remembered, is nothing else than an act of free will, always committed against ones conviction of right. Indeed, ii a man did not know that selfishness is sin, it would not be sin in his case. These remarks will suffice to show that sin in every instance of its commission is utterly inexcusable.

II. We are next to notice some OBJECTIONS.

1. If God is infinitely wise and good, why need we pray at all? If He will surely do the best possible thing always, and all the good He can do, why need we pray? Because His infinite goodness and wisdom enjoin it upon us.

2. Objecting again, you ask why we should pray to God to prevent sin, if He cannot prevent it? We pray for the very purpose of changing the circumstances. If we step forward and offer fervent, effectual prayer, this quite changes the state of the case.

3. Yet further objecting, you ask--Why did God create moral agents at all if He foresaw that He could not prevent their sinning? Because He saw that on the whole it was better to do so.

Concluding remarks:

1. We may see the only sense in which God could have purposed the existence of sin. It is simply negative. He purposed not to prevent it in any case where it does actually occur.

2. The existence of sin does not prove that it is the necessary means of the greatest good.

3. The human conscience always Justifies God. This is an undeniable fact--a fact of universal consciousness. (C. G. Finney, D. D.)

The evil and danger of offences

1. The first is a time of persecution. Offences will abound in a time of persecution to the ruin of many professors.

2. A time of the abounding of great sins is a time of giving and taking great offence.

3. When there is a decay of Churches, when they grow cold, and are under decays, it is a time of the abounding of offences. Offences are of two sorts.

I. SUCH AS ARE TAKEN ONLY, AND NOT GIVEN. The great offence taken was at Jesus Christ Himself. This offence taken, and not given, is increased by the poverty of the Church, These things are an offence taken and not given.

II. THERE ARE OFFENCES GIVEN AND TAKEN.

1. Offences given: and they are mens public sins, and the miscarriages of professors that are under vows and obligations to honourable obedience. Men may give offence by errors, and miscarriages in Churches, and by immoralities in their lives. This was in the sin of David; God would pass by everything but offence given: Because thou hast made My name to be blasphemed, therefore I will deal so and so. So God speaks of the people of Israel: these were My people, by reason of you My name is profaned among the Gentiles. These are the people of the Lord; see now they are come into captivity, what a vile people they are. Such things are an offence given.

2. Offences taken. Now offences are taken two ways.

(1) As they occasion grief (Rom_14:1-23.). See that by thy miscarriage thou grieve not thy brother. Mens offences who are professors, are a grief, trouble, and burden to those who are concerned in the same course of profession. Offences will come; and therefore let us remember, that God can sanctify the greatest offences to our humiliation and recovery, and to the saving of our Church. Such is His infinite wisdom.

(2) Given offences occasion sin. But offences given are an occasion of sin, even among professors and believers themselves. The worst way whereby a given offence is thus taken, is, when men countenance themselves in private sins by others public sins; and go on in vices because they see such and such commit greater. Woe unto us if we so take offence. Again, a given offence is taken, when our minds are provoked, exasperated, and carried off from a spirit of love and tenderness towards those that offend, and a]l others, and when we are discouraged and despond, as though the ways of God would not carry us out. This is to take offence to our disadvantage. I shall give you a few rules from hence, and so conclude.

(a) The giving offence being a great aggravation of sin, let this rule lie continually in your hearts, That the more public persons are, the more careful they ought to be that they give no offence either to Jew or Gentile, or to the Church of Christ.

(b) If what I have laid down be your first and your main rule, I doubt where this is neglected there is want of sincerity; but where it is your principal rule, there is nothing but hypocrisy. Men may walk by this rule, and have corrupt minds, and cherish wickedness in their hearts.

(c) Be not afraid of the great multiplication of offences at this day in the world. The truths of the gospel and holiness have broke through a thousand times more offences.

(d) Beg of God wisdom to manage yourselves under offences: and of all things take heed of that great evil which professors have been very apt to run into; I mean, to receive and promote reports of offence among themselves, taking hold of the least colour or pretence to report such things as are matter of offence, and give advantage to the world. Take heed of this, it is the design of the devil to load professors with false reports. (J. Owen, D. D.)

Of the necessity of offences arising against the gospel

I. In the first place, it will be proper TO CONSIDER WHAT THE PRINCIPAL OF THOSE OFFENCES AIDE WHICH HINDER THE PROPAGATION OF THE GOSPEL OF TRUTH. And though everything that is faulty in any kind does in its measure and degree contribute to this evil; yet whoever considers the state of the Christian world, and the history of the Church in all ages from the beginning, will find that the great offences which have all along chiefly hindered the progress of true Christianity, are these which follow.

1. Corruption of doctrine. The Jewish believers, even in the apostles own times, contended for the necessity of observing the rites and ceremonies of the law of Moses; and this gave just offence to the Gentiles, and deterred them from readily embracing the gospel. After this, other offences arose from among the Gentile converts, who by degrees corrupting themselves after the similitude of the heathen worshippers, introduced saints and images, and pompous ceremonies and grandeur into the Church, instead of true virtue and righteousness of life.

2. The next is divisions, contentions, and animosities among Christians, arising from pride, and from a desire of dominion, and from building matters of an uncertain nature and of human invention upon the foundation of Christ. The great offence, I say, which in all nations and in all ages has hindered the propagation of the gospel of truth, has been a hypocritical zeal to secure by force a fictitious uniformity of opinion, which is indeed impossible in nature; instead of the real Christian unity of sincerity, charity, and mutual forbearance, which is the bond of perfectness.

3. The third and last great offence I shall mention, by which the propagation of true religion is hindered, is the vicious and debauched lives, not of Christians, for that is a contradiction, but of those who for forms sake profess themselves to be so.

II. Having thus at large explained what is meant in the text by the word offences, I proceed in the second place to consider IN WHAT SENSE OUR SAVIOUR MUST BE UNDERSTOOD TO AFFIRM THAT IT IS IMPOSSIBLE BUT SUCH OFFENCES WILL COME; or, as it is expressed in St. Matthew, that it must needs be that offences come. And here there have been some so absurdly unreasonable as to understand this of a proper and natural necessity; as if God had ordained that offences should come, and bad accordingly predestinated particular men to commit them. But this is directly charging God with the sins of men, and making Him, not themselves, the author of evil. The plain meaning of our Saviour, when He affirms it to be impossible but that offences will come, is this only--that, considering the state of the world, the number of temptations, the freedom of mens will, the frailty of their nature, the perverseness and obstinacy of their affections; it cannot be expected, it cannot be supposed, it cannot be hoped, but that offences will come; though it be very unreasonable they should come. Men need not, men ought not, to corrupt the doctrine of Christ; they need not dishonour their religion by unchristian heats, contentions, and animosities among themselves; much less is there any necessity that they should live contrary to it, by vicious and debauched practices; and yet, morally speaking, it cannot be but that all these things will happen.

III. I proposed to consider in the third place, WHY A PARTICULAR WOE IS, BY WAY OF EMPHASIS AND DISTINCTION, DENOUNCED AGAINST THE PERSONS BY WHOM THESE OFFENCES COME. Thus it appears plainly in general, that the necessity here mentioned of offences coming, is no excuse for those by whose wickedness they come. It is because they are offences of an extensive nature.

IV. THE INFERENCES I SHALL DRAW FROM WHAT HAS BEEN SAID, ARE--

1. From the explication which has been given of these words of our Saviour--It is impossible but that offences will come--we may learn, not to charge God with evil, nor to ascribe to any decree of His the wickedness and impieties of men.

2. Since our Saviour has forewarned us that it must needs be that such offences will come as may prove stumbling-blocks to the weak and inattentive, let us take care, since we have received this warning, not to stumble or be offended at them.

3. And above all, as we ought not to take, so much more ought we to be careful that we never give, any of these offences. (S. Clarke.)

On the vitiating influence of the higher upon the lower orders of society

If this text were thoroughly pursued into its manifold applications, itwould be found to lay a weight of fearful responsibility upon us all. We are here called upon, not to work out our own salvation, but to compute the reflex influence of all our works, and of all our ways, on the principles of others. And when one thinks of the mischief which this influence might spread around it, even from Christians of chiefest reputation; when one thinks of the readiness of man to take shelter in the example of an acknowledged superior; when one thinks that some inconsistency of ours might seduce another into such an imitation as overbears the reproaches of his own conscience; when one thinks of himself as the source and the centre of a contagion which might bring a blight upon the graces and the prospects of other souls beside his own--surely this is enough to supply him with a reason why, in working out his own personal salvation, he should do it with fear, and with watchfulness, and with much trembling. But we are now upon the ground of a higher and more delicate conscientiousness than is generally to be met with; whereas our object at present is to expose certain of the grosset offences which abound in society, and which spread a most dangerous and ensnaring influence among the individuals who compose it. Let us not forget to urge on every one sharer in this work of moral contamination, that never does the meek and gentle Saviour speak in terms more threatening or more reproachful, than when He speaks of the enormity of such misconduct. There cannot, in truth, be a grosser outrage committed on the order of Gods administration, than that which he is in the habit of inflicting. There cannot, surely, be a directer act of rebellion, than that which multiplies the adherents of its own cause, and which swells the hosts of the rebellious. And, before we conclude, let us, if possible, try to rebuke the wealthy out of their unfeeling indifference to the souls of the poor, by the example of the Saviour. (T. Chalmers, D. D.)

Our liability to cause others to offend

A father tells us how he once started alone to climb a steep and perilous hill, purposely choosing a time when his children were at play, and when he thought that they would not notice his absence. He was climbing a precipitous path when he was startled by hearing a little voice shout, Father, take the safest path, for I am following you. On looking down, he saw that his little boy had followed him, and was already in danger; and he trembled lest the childs feet should slip before he could get to him, and grasp his warm little hand. Years have passed since then, he writes, but though the danger has passed, the little fellows cry has never left me. It taught me a lesson, the full force of which I had never known before. It showed me the power of our unconscious influence, and I saw the terrible possibility of our leading those around us to ruin, without intending or knowing it; and the lesson I learned that morning I am anxious to impress upon all to whom my words may come. (Archdeacon Farrar.)

Cause of offence to the young

The owner of the famous Wedgwood potteries, in the beginning of this century, was not only a man of remarkable mechanical skill, but a must devout and reverent Christian. On one occasion, a nobleman of dissolute habits, and an avowed atheist, was going through the works, accompanied by Mr. Wedgwood, and by a young lad who was employed in them, the son of pious parents. Lord C sought early opportunity to speak contemptuously of religion. The boy at first looked amazed, then listened with interest, and at last burst into a loud, jeering laugh. Mr. Wedgwood made no comment, but soon found occasion to show his guest the process of making a fine vase; how with infinite care the delicate paste was moulded into a shape of rare beauty and fragile texture, how it was painted by skilful artists, and finally passed through the furnace, coming out perfect in form and pure in quality. The nobleman declared his delight, and stretched out his hand for it, but the potter threw it on the ground, shattering it into a thousand pieces. That was unpardonable carelessness! said Lord C , angrily. I wished to take that cup home for my collection! Nothing can restore it again. No. You forget, my lord, said Mr. Wedgwood, that the soul of that lad who has just left us came innocent of impiety into the world; that his parents, friends, all good influences, have been at work during his whole life to make him a vessel fit for the Masters use; that you, with your touch, have undone the work of years. No human hand can bind together again what you have broken. Lord C----, who had never before received a rebuke from an inferior, stared at him in silence; then said, You are an honest man, frankly holding out his hand. I never thought of the effect of my words. There is no subject which many young men are more fond of discussing than religion, too often parading the crude, half comprehended atheistic arguments which they have heard or read before those to whom such doubts are new. Like Lord C----, they do not think. They do not, probably, believe these arguments themselves, and they forget that they are infusing poison into healthy souls, which no after-efforts of theirs can ever remove, A moments carelessness may destroy the work of years. (Christian Age.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 17:1. Then said he unto the disciples — Our Lord, about this time, thought proper to repeat to the people, who then attended on his ministry, and were desirous of being instructed by him, several particulars of his doctrine, which he had formerly delivered in a more private way to his apostles, and some others of his disciples, as follows: It is impossible but that offences will come — Considering the general corruption of human nature, the snares of the world, and the temptations of Satan, it cannot be but that one way or other offences will be given and taken: stumbling- blocks will be laid in the way of such as are travelling to the heavenly Jerusalem, and many will stumble at them, and fall over them; will be hindered in the way, or turned out of it; for many professing my religion will act in a manner very unsuitable to it, unworthy of themselves, and disgraceful to the holy name they bear. But wo unto him through whom they come — Let me warn you, therefore, as you love your own souls, to guard against the guilt and danger of being stumbling-blocks in the way of others. It were better for him, &c. — I assure you that such a one, especially he that by an immoral life proves a reproach and scandal to my cause, had better die by the hand of violence, and suffer the most shocking execution, than that he should offend, or cause to stumble and fall, one of these little ones, that is, one weak believer, or any other of my despised and persecuted followers. See on Mat 18:7-9.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 94.—JESUS FURTHER INSTRUCTS HIS DISCIPLES, Luk_17:1-10.

1. Then said he unto his disciples—At the close of the awful parable of the last chapter there seems to have been no answer from the conscience-stricken Pharisees, and the assembly, doubtless, broke up and departed in silence. It was not, however, a silence of reflection and repentance, but of perseverance in their course of impeding the conversion of the multitudes to Jesus, and of throwing stumbling-blocks in the way of his disciples. See notes on Luk_15:1. It was, therefore, on an occasion but little later, and probably after commencing his departure, that we suppose our Lord, in view of these efforts of theirs, to have addressed the following cautions to his disciples. See note on Luk_13:32.

Unto his disciples—Not to his apostles only, as in Luk_17:5. These disciples were the publicans and sinners; and perhaps others converted during our Lord’s Peraean ministry.

It is impossible but that—More literally, it is not to be expected but that offenses will come. This certainly arises not from a necessity upon the human agent or the human will to commit them. It is a necessity upon us to expect them, because we find that man will freely and responsibly commit them. The necessity does not make the will, but the will makes the necessity.

Offences—See our note on Mat_18:7. The offence here is not simply an insult, but an incitement to anger. It is a betrayment into any sin, whether by temptation or by angering. It is any interposed impediment in our pursuit of truth and righteousness.

Woe unto him—Because he makes wicked not by necessity, but by his own free, voluntary wickedness.

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

CRITICAL NOTES

Luk_17:1. Then said he.—Rather, “And he said” (R.V.). The previous discourse had been addressed to the Pharisees; we have now detached sayings addressed, probably on various occasions, to the disciples. This section is more fully given in Mat_18:6-35. It is impossible, etc.—“So long as the world lasts, sins and occasions of sin will exist; but this fact does not destroy the personal responsibility of each individual for his own sin (Speaker’s Commentary). Offences.—Rather, “occasions of stumbling” (R.V.). The recent behaviour of the Pharisees (Luk_16:14), to whom so many looked up with respect, was an instance of stumbling-blocks being cast in the way of those weak in the faith (“little ones,” Luk_17:2).

Luk_17:2. It were better.—Or “It were well” (R.V.). Lit. “It were gain for him.” Offend.—As before, “cause to stumble” (R.V.). Little ones.—Not necessarily children, though it applies to them; perhaps here the reference is specially to the publicans and sinners.

Luk_17:3. Take heed.—“This is to warn them not to be too readily dismayed at ‘offences,’ nor to meet them in a brother with an unforgiving spirit” (Alford). Against thee.—Omit these words (omitted in R.V.); probably taken from Mat_18:15, or from the following verse. Rebuke.—Perhaps one of the reasons why “offences” abound is the neglect of this duty—that of rebuking them in a proper spirit.

Luk_17:4. Seven times.—A general expression, not to be taken literally. Some of the Rabbis fixed three times as the limit of forgiveness.

Luk_17:5. Increase our faith.—Rather, “Give us more faith.” This request was doubtless prompted by a sense of weakness in overcoming “offences” and in exercising so large a measure of forgiveness.

Luk_17:6. If ye had.—Rather, “If ye have” (R.V.). A grain of mustard seed.—A proverbial expression for a very small amount. The phrase implies that the apostles had some, but not sufficient, faith. Sycamine tree.—The words were evidently spoken in the open air. The sycamine is the mulberry tree; it is different from the sycamore or Egyptian fig-tree of Luk_19:4. Planted in the sea.—There to grow; a stronger expression than in the parallel passage in St. Matthew. “The whole passage may be thus paraphrased: You think the duties I enjoin too hard for your faith, but this shows you have as yet no faith of the high order you ought to have, for the smallest measure of such faith would enable you to do what seems altogether impossible in the natural world; and so much the more in spiritual things, since real faith is pre-eminently spiritual power” (Popular Commentary).

MAIN HOMILETICS OF THE PARAGRAPH.—Luk_17:1-6

Counsels to Disciples.—Various attempts have been made, but without success, to connect together the utterances of Christ on this occasion, and to trace the line of thought which links the one to the other. It seems probable that St. Luke here groups together fragments of teaching, without any attempt at arranging them in order, and without giving any note of the circumstances that gave rise to them. Perhaps he found them just as he here gives them, in some record of the life of Christ such as he alludes to in the opening verses of his gospel. Three distinct topics are treated of in these verses.

I. Concerning offences (Luk_17:1-2).—He speaks to His disciples, and especially to those who were strong in the faith, and warns them against setting stumbling-blocks in the way of the weak. Many were drawing near to Him and attaching themselves to Him whom the disciples were in danger of despising and affronting, unless they took especial care to avoid doing so; such were publicans and outcast classes of the population, Samaritans and strangers from the heathen world, and also persons who had faith in Christ and did good work in His name without formally connecting themselves with the company of believers. It was only too easy for prejudices of race, class, and office, to prompt a harsh treatment of such “little ones.” Then, too, it was no doubt the case that among the first generation of disciples, as in later times, there were some who were loud in their professions of faith, but lax in their moral conduct, and who could not fail to bring discredit upon the Master’s cause, and to hinder some from embracing it. Scandals of this kind are far graver and more pernicious than those which arise from mere prejudice and want of consideration for the feelings of others. Hence probably it was this class of scandals which our Saviour had here in view, and which excited His indignation so strongly. His words reveal both His tender sympathy for the “little ones” whose hearts are troubled and whose salvation is imperilled by the misconduct of others, and His righteous anger that those who do such deadly mischief should bear His name and be ranked among His followers. Scarcely stronger terms could be chosen to express the terrible punishment which such conduct deserves, and will receive. The infinite value of the human soul, the especial pity which He has for the weak and timid, and His indignation against wilful offenders, are most clearly brought to light in this saying of His.

II. Concerning forgiveness (Luk_17:3-4).—Our Saviour has in view here the sins of which a man may be guilty in ordinary intercourse with his brethren. They may excite feelings of anger or irritation, but are not serious or heinous enough to be brought before a judicial tribunal. And for dealing with them Christ advises a mild, brotherly admonition, in order to bring the offender to a sense of the wrong he has done, and prescribes forgiveness to be extended to him on his repenting and confessing his error. However often offence may be given, forgiveness is to be exercised whenever asked for by the offending party. Both indignation against sin and compassion towards a sinner find a place in the course of procedure here laid down. In ordinary society, men are accustomed to pass over many such offences good-naturedly, and to omit the friendly admonition; so that neither is the offender brought to a sense of his wrong-doing, nor is the love that prompts to forgiveness brought into play. The forgiveness which Christ prescribes for His disciples is to be inexhaustible, like that which He Himself exercises towards penitent sinners. He chooses a symbolical number to describe the extent to which it is to be carried, and therefore the rule He here lays down is practically equivalent to that which He gave on another occasion, when, instead of seven times He spoke of seventy times seven.

III. Of faith (Luk_17:5-6).—The request which the apostles offered to Christ was probably suggested by seeing some extraordinary manifestation of the Saviour’s power, which they desired to imitate—such, for example, as the withering of the barren fig-tree (Mat_21:20); or by experiencing some failure in work which they had attempted to do—as when, for example, they attempted to heal the epileptic boy (chap. Luk_9:40). The reply of Christ taught them that it was not a matter of little and more. Let them have real faith in any degree and they would be able to accomplish the greatest marvels. Faith establishes a connection between the human and the Divine, and all the power and resources of omnipotence are brought to supplement and aid our weakness. Yet, just as Christ Himself did not use His supernatural power for purposes of display or for His own personal benefit, so the fulfilment of this promise is only to be seen in the history of what His disciples have done for the extension of His kingdom. The triumphs of the gospel, in overthrowing deeply rooted systems of idolatry and in defeating the malice of its enemies, are as wonderful as the miracles in the physical sphere which Christ here and elsewhere gives as examples of the power of faith.

SUGGESTIVE COMMENTS ON Luk_17:1-6

Luk_17:1-10. The Spirit of Extra Service.—Even in the highest place, and doing the highest and heartiest service—

I. There is need of a lowly spirit.—Our Lord gives very express teaching on this point. Our highest service may sometimes be in the spirit with which we regard a brother who has offended us, in pushing past us, perhaps, or trying to take our place. Roots of bitterness, however strong, may easily be uprooted, even by a weak faith, and acts of love planted, as it seems, in the very sea.

II. Such service may be very suddenly required of us.—It may not seem part of our proper work, far less direct service to our Lord. Our ploughing or pasturing may seem so to fill up our time and to wear out our strength that we may feel excused from such calls to extra service or sacrifice as the ambition or the rudeness of a brother may render needful. So our Lord gives the parable of a servant thus ordinarily occupied during the day. But is he to hold himself discharged from personal service in the house if his Master should require it? Would he not willingly postpone any gratification, as of rest and refreshment for himself, if called to wait while his Master was refreshed, and to minister to His pleasure? And this is the way in which our Lord represents some of those extra services, hard and trying in one sense, but full of joy when rightly viewed.—McColl.

Luk_17:1-4.

I. Obstacles cast maliciously in the way of the weak.—Which demand severe punishment.

II. The sins of brethren.—Which call for gentle reproof and continued forgiveness.

Luk_17:1-2.

I. We should beware of occasioning offences.

II. We should beware of being overthrown by such offences.

Luk_17:1. “Impossible.”—I.e., morally impossible in a world so largely under the influence of sin. Yet the responsibility of those who cause “offences” is not thereby removed or diminished.

“Offences.”—I.e., things which the sincere disciple may with reason stumble at, because they are dishonouring to his Lord and hurtful to the Church.

These may be

(1) acts of persecution;

(2) sophistry or false reasoning;

(3) heretical and extravagant opinions; or

(4) immoral and inconsistent conduct on the part of those who make a religious profession.

We must distinguish between offences taken and offences given: it is against the latter that this woe is directed. Offence may be taken on very frivolous grounds.

Luk_17:2. “It were better for him.”—There is a profound difference between the sentiment expressed in this verse and that current in worldly society, concerning there being worse things than death. “Death rather than dishonour,” “rather than disgrace brought upon one’s family,” are supposed to be heroic expressions. But here it is “death rather than wrong-doing, rather than casting a stumbling-block in the way of the weak.” Pride animates the worldly sentiment, whereas the Christian is interpenetrated by a deep sense of the heinousness of sin.

Luk_17:3-5. Faith Getting in and Giving Out. Love’s labour consists of two parts, doing and bearing. These two are different but inseparable. They may be compared to the right and left hands of a living man. The Christian life is sometimes mainly a laborious activity, sometimes mainly a patient enduring, and sometimes both at the same time and in equal measure. I could not venture to decide which is the greater Christian, the man who bears injuries patiently, in a forgiving spirit, or the man who labours heroically in some department of active duty The “doers” are better known in the Church and the world than the “bearers.” The results of active love bulk more largely in history than those of passive love. But perhaps in the inherent merits of the case, and in the judgment of the Omniscient, faith has borne as much and as precious fruit in enduring evil as in doing good. The meek, Christ-like bearer of evil is as much needed, and as much used in the work of the kingdom, as the actual Christ-like doer of good. In the present case it was on the side of bearing injury that the heavy demand was made. Assuredly those early disciples of the Lord found the duty as difficult as any positive work in which they had ever engaged. In trying to fulfil it, they speedily reached the end of their own resources; and, finding that they possessed not the sufficient supply for meeting and satisfying this new demand, they said to the Lord, “Increase our faith.”—Arnot.

Luk_17:3. “Take heed.”—These words are to be connected with Luk_17:1-2. “Take heed”:

1. Because it is so easy to cause others to stumble.

2. Because of the terrible penalty attaching to the sin of overthrowing another’s faith; the lost soul is like a weight fastened to him who has ruined it, and drags him, in his turn, down into the abyss.

Luk_17:3. “If thy brother,” etc.—The disciple is to be animated by

(1) holiness in reproving sin, and

(2) by love in forgiving it. Holiness becomes censoriousness when it is divorced from love; love degenerates and loses its Divine character when it is divorced from holiness.

“Forgive him.”—Forgiveness, to be adequate, should be

(1) instant,

(2) frank,

(3) complete.

Motives for Forgiveness.—

I. From a regard to our own peace of mind.

II. From a regard to the happiness of the world at large.

III. From a regard to the express injunctions of Scripture.

IV. From a regard to our own need of Divine forgiveness.

Luk_17:4. Forgiveness.—Repentance seems to be required here before forgiveness is granted by us; and consequently it would seem to be implied that we may refuse to pardon obstinate offenders. We need, however, to keep in mind that there are two kinds of forgiveness.

1. We may lay aside every idea of revenging an injury, and suppress feelings of hatred, and show kindness to the offender, without modifying the unfavourable opinion we have formed of his conduct; and

(2) we may be able to receive the offender again into favour, and to be fully persuaded that all hindrances to intimate fellowship with him are fully withdrawn.

Luk_17:5. “And the Apostles said.”—They who were so often divided among themselves, and animated by a spirit of petty rivalry, now unite in humble supplication for the supply of their spiritual necessity.

“Increase our faith.”—I. Some measure of true faith is needed for safety and holiness.

II. True faith is of a progressive nature.

“Certainly they did never have any grace who did not complain to have too little” (Hall).

“I have no grace till I would have more” (Donne).

Prayer and Faith.—“For faith they ask; and, by asking, show their faith. Thus prayer ever increases faith, and faith ever inclines to prayer.”—Williams.

The Disciples’ Prayer.—In this short prayer the disciples assumed—

I. That they already believed, asking for an addition to the faith they already possessed.

II. That it is more faith that will produce more obedience.

III. That the faith which worketh by love is not of themselves, but is the gift of God through His Son.—In these assumptions, having been secretly taught of the Spirit, the apostles were deeply intelligent and completely correct. And our Lord, in His reply, acknowledges that their inferences are correct.—Arnot.

Luk_17:6. “If ye had faith.”—Some faith they had, yet not such great faith as to give the command specified and be obeyed. The illustration of the power of faith here given is intelligible only on the principle that spiritual miracles are greater than those wrought, in the material world.

“As a grain of mustard seed.”—Small, yet living and capable of rapid increase.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

6. Parabolic Address to the Disciples concerning Genuine Faith, which overcomes Offences (Luk_17:1-10)

1Then said he unto the [his1] disciples, It is impossible but that offences will come: but woe unto him, through whom they come! 2It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend [or, cause to offend] one of these little ones. 3Take heed to yourselves: If thy brother trespass againtst thee, rebuke him; 4and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee,2 saying, I repent; thou shalt forgive him. 5And the apostles said unto the Lord, Increase our faith. 6And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.

7But which of you, having a servant ploughing or feeding cattle, will say unto him by and by [immediately], when he is come from the field, Go and sit down to meat 8[recline at table]? And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou 9shalt eat and drink? Doth he thank that [the3] servant because he did the things that were commanded him4? I trow not.5 10So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.

EXEGETICAL AND CRITICAL

Luk_17:1. Then said He.—It remains a difficult question whether we, in Luk_17:1-10, meet with a connected discourse of the Saviour or a collection of sayings which are here communicated without historical connection, and are arranged together chrestomathically by a somewhat loose thread. We might be almost tempted to see here not much more than a brief summary of the teachings which the Saviour, according to Mat_18:6 seq., gave more in detail on another occasion. But if we consider that the parable of the Ploughing Servant, Luk_17:7-10, is entirely peculiar to Luke; that the parabolic expression of the sycamine tree may have been in a modified form repeatedly used by the Saviour (comp. Mat_17:20; Mat_21:21); that moreover the precept, Luk_17:3-4, is not exactly equivalent in substance with Mat_18:21-22, and that the probable temper of the Pharisees after that which they had heard, Luk_15:1 seq., afforded a natural occasion for the warning against σκάνδαλα, we then see the scruples against the internal unity of Luk_17:1-10, vanish more and more. Several attempts to explain the connection of the different parts of the discourse in an internally probable manner are found in Stier, R. J. iii. p. 390. Comp. Lange, L. J. iii. p. 466.

Unto His disciples.—Comp. 16:1. Doubtless to be distinguished from the ἀπόστολοι, Luk_17:5, since now it is rather in part publicans only lately converted, Luk_15:1, who for this reason are named, as being yet weak in faith, μικροί, Luk_17:2.

Offences.—Perhaps with definite reference to what had just taken place, Luk_16:14. Σκάνδαλον, in the sense here meant, is that which the sincere disciple of the Lord with reason stumbles at, because it is dishonorable to the Lord and harmful to the church. The non-occurrence of these scandals is ἀνένδεκτον, disadvantageous or impossible, οὐκ ἐνδέχεται, non usu venit, Luk_13:33. It is of course understood that the Saviour speaks not of an absolute but of a relative necessity, proceeding from the sinful state of the world. But although the case is now by no means to be altered, yet this lessens not the responsibility of him who induces the coming and increase of the σκάνδαλα.

Luk_17:2. It were better for him.—The Perfects indicate that the Saviour will describe the condition of a man, around whose neck the millstone has been already hung, and who has been already drowned. He finds this fate, terrible as it is, yet still more desirable than if he were yet in life, in order (ἵνα) to give offence.—A millstone, λίθ. μυλικός, so must we doubtless read with Lachmann, Tischendorf, a. o., instead of μύλος ὀνικός, which appears to be taken from the Recepta, Mat_18:6. The signification of the imagery is in both cases the same, only it must be remarked that here not only a simple drowning, but at the same time a sinking into the deepest abyss of hell, whose image the sea is, is meant Comp. further Lange on Mat_18:6.

Luk_17:3. Take heed to yourselves.—According to the connection, “Take heed especially of the giving scandals, against which such heavy punishments are threatened.” Just such scandals they would give, if they were lacking in forgiving love. The Saviour foresees that, notwithstanding His endeavors to speak a word for the publicans, the chasm between these and the proud Pharisees will still continue. Therefore His new disciples must exhibit more than common love, if the friction with the others is not to be renewed every moment, and for this reason He now gives to them also the precept which He, according to Mat_18:21-22, had previously already given in another form to Peter. If they were of one accord among themselves, and willing to forgive, then it could not be hard for them to take many a stone of stumbling out of the way even of their enemies.

Luk_17:3. If thy brother.—From the whole connection it appears that the Saviour is not speaking of sins in general, but particularly of such as one brother commits in intercourse with another. For this case He ordains no judicial rebuke, but a milder brotherly admonition (ἐπιτίμησον), a helping him to come right and to amend himself, in all long-suffering of love. Comp. 1Th_5:14. If such correction brings him to humble acknowledgment of fault, forgiveness must not then be withheld, even if the trespass had already been six times repeated. If the Saviour here speaks only of a sevenfold trespass, He means essentially nothing else than when He spoke at another time of seventy times seven, and expresses therefore here also the qualitative infinity of forgiving love, in a symbolical number. But there prevails here greater moderation in the form of His saying, because He will not, by a seemingly overstrained requirement, repel and offend the μικροί, to whom He speaks. It is moreover worth while to compare the precept which He here gives for private intercourse, with that which He ordained for the exercise of discipline in the church, Mat_18:15-18. To the individual brother, there is not permitted what at last may be allowed to the church, namely, to put one out as a publican and heathen. The forgiveness must be repeated as often as even the least trace of repentance is shown.

Luk_17:5. And the Apostles.—No wonder that in hearing such requirements of the Saviour, which really first of all concern themselves, the apostles feel a pressing necessity of inward strengthening, and with shame acknowledge how much they were yet lacking in that higher principle which could alone enable them in the severe conflict with flesh and blood really to gain the victory. As one man they utter the prayer for increase of faith; and it is noticeable how those who at other times could be so wretchedly divided by pride and emulation, now agree in so amiable a manner in this humble supplication, “really the sole example of such common so designated address in the Gospels,” Stier. As often, Luke here names Jesus emphatically The Lord, comp. Luk_7:31; Luk_22:61, et alic. in order to bring into view in what light He stood before the eyes of His apostles, when they felt themselves constrained to address themselves to Him with this supplication.

Increase our faith.—Literally, “Add faith to us,” πρόσθες ἡμῖν πίστιν. With thankfulness they feel that they are not wholly lacking in faith, but at the same time they humbly consider that the intensive power of their faith is not yet great enough to enable them for such a work as was proposed to them, Luk_17:3-4. To understand here especially the faith of miracles (Kuinoel, a. o.), is entirely arbitrary. The Saviour’s answer also by no means requires this. It was something higher than external wonders; it was a victory over themselves that had just been spoken of, a triumph of love that could only be the fruit of an augmented faith. Whether they with this prayer desire a direct immediate strengthening of faith, is hard to state, but certain it is that the Saviour grants immediately a direct hearing to their prayer, and strengthens their faith, inasmuch as He gives them to hear first the word of encouragement (Luk_17:6), then afterwards also a word of humiliation (Luk_17:7-10).

Luk_17:6. If ye had faith.—The Saviour does not deny that they had any faith, but only gives them to feel how far they are removed from faith in the highest ideal sense, which alone can make them capable of fulfilling His own so strict requirement. How much faith accomplishes in the spiritual world, He indicates to them by pointing them to what alterations faith, when it is really necessary, brings forth in the natural world.—To this sycamine tree, δεικτικῶς. Perhaps a proof that this address was delivered in the open air, while the Saviour was continuing His journey. By a strong personification, the fig-tree is represented as a rational being which is capable of understanding such a command of faith, and obeying it. The συκάμινος, a tree frequently met with in Palestine. Comp. De Wette, Archäol., § 83. Perhaps, however, here the συκομορέα, Luk_19:4, is meant, which, like our oak, has a sturdy trunk and strong branches, deep and powerful roots, so that it is in a certain sense something as great to command such a tree, as to command a mountain: ἐκριζώθητι. Nay, the Saviour here expresses Himself still more strongly than in the parallel passage, Mat_17:20, since the tree is not to sink itself, but actually to plant itself in the sea, where an ordinary tree can neither take root nor grow; and there is therefore a plain intimation, that often that which according to the ordinary laws of nature is entirely impossible, may in a higher order of things, in which faith has the dominion, come immediately to pass. As to the question how far we may expect a literal fulfilment of such promises, without falling into absurdities, Stier deserves to be compared on Mat_17:20.

Luk_17:7. But which of you.—The old complaint of lack of connection with what precedes (De Wette), is, with an attentive psychological exegesis, sufficiently disposed of. The Saviour could not have known His disciples, if He had not at once considered that even the bare prospect of the accomplishment of so great deeds was capable of making them immediately again selfish and haughty. He therefore, without delay, calls their attention to the truth, that even if faith strengthened them to the highest deeds they on their part could never talk of a special merit. The parable of the Ploughing Servant, also, may have been occasioned by the view of one laboring at the plough, under the eyes of the Saviour and the Twelve, and the question: which of you, is the less incongruous, since at least the sons of Zebedee belonged to a class above the lowest, and might therefore well have δοῦλοι, comp. Mar_1:20.

A servant ploughing or feeding cattle.—Two kinds of work are mentioned, in order definitely to designate the apostolical labor to which they should afterwards be called, and that on its more difficult as well as on its easier side. By the servant, δοῦλος, we are not to understand a μίσθιος, but a serf, who was entirely dependent on His lord, and was most strictly bound to do in blind obedience what was imposed upon him, “Quid magni facit ad arandum positus, si arat; ad pascendum, si pascit?” Grotius.

When he is come.—Εὐθέως is not to be connected with ἐρεῖ (De Wette, a. o.), but with παρελθών (Stier, Meyer), as appears evident from the antithesis μετὰ ταῦτα in the following verse. The work must be indefatigably accomplished. Rest follows afterwards, and there is no need of hurrying for that. When the work on the field is accomplished the domestic labor must then be performed, before one can be seated, and the master’s meal of course precedes that of the servant. The slave must be content to remain girded till the lord has at his leisure finished eating and drinking.—Περιζωσάμενος, a figurative mode of speech taken from the long garments of the Orientals, which they had to lay aside or gird up, if they wished to journey or to do any work.

Luk_17:9. Doth he thank that servant?—A question of holy irony, by which the Saviour does not precisely mean to approve the fact, that so many acts of service in daily life are performed without even a word of thanks, but simply reminds of what is continually wont to happen. On the added οὐ δοκῶ, the stamp of originality is in our eyes too strongly impressed for us, with Lachmann and Tischendorf, to doubt its genuineness. For the interpolation there is no reason, but the omission is easy to explain. Meyer, ad loc.

Luk_17:10. So likewise ye.—The Saviour will have His disciples, even after their work is faithfully accomplished, not esteem themselves higher than such servants.—Which are commanded you.—As well in the field as in the house. Everything, even the hardest not excepted. They have even in this case, instead of expecting special thanks, to say in deep humility: we are unprofitable servants, ἀχρεῖοι, not “poor, insignificant” (Rosenmüller), and as little in the unfavorable sense in which this word is used, Mat_25:30, but simply such as have done nothing more than might be expected from δοῦλοι. If they had accomplished less they would have been even the cause of loss; had they accomplished more than what they were charged with, they would then have been χρεῖοι; but now they could, as ἀχρεῖοι, expect, it is true, the food and drink which was the servant’s portion after his day’s work was done, but no reward such as was conceded only to an extraordinary service. The Saviour does not demand that His people shall despise and reprobate themselves; He says still less that He Himself is disposed to view them as unprofitable servants; He disputes least of all that a rich reward awaits them, such as He had promised, Luk_12:31; but here only every meritum e condigno is denied, and they are expressly reminded that whatever reward they may at any time receive, it is always a reward of grace, which they are in no case to demand. How very especially this instruction was adapted to the case of the Twelve, and how their faith would increase in the measure in which humility grew in their hearts, they have perhaps even at once felt, and certainly afterwards experienced.

DOCTRINAL AND ETHICAL

1. What the Saviour says about the necessity of σκάνδαλα, shows us what a living consciousness He had of the antithesis which exists between the holy kingdom of God and the sinful world of man. An ordinary moral teacher would have said: “It is not fit that scandals should come;” the King of the kingdom of God on the other hand: “It is not fit that offences should fail to come: even the stone of stumbling will be the means of effecting My exalted aim;” comp. 1Co_11:19. Yet although He here out of evil causes good to proceed, the moral responsibility of him who occasions the σκάνδαλον remains terribly great, and—is by far too little considered. We must, however, take good heed not to apply arbitrarily to offences taken, the Saviour’s threatening respecting offences given.

2. It is remarkable how, in this didactic discourse of the Saviour, the direction to exercise forgiving love and that to practise unfeigned humility are connected with one another by the prayer for increase of faith. In order to be able to exhibit love, faith must first exist, but in order for us to have faith, humility must first be deeper and more grounded. It appears here, at the same time, how the Saviour strengthens the faith of His people not in a magical but in an ethical way. He leads them towards the mountain heights of a more developed life of faith, through the obscure depths of self-knowledge. “Out of the narrow place into the broad, out of the depth unto the height.”

3. The Saviour’s declaration about the transplanting of the sycamine-tree, must not be overlooked when the question, so variously answered, in respect to the possibility of a continuous gift of miracles in the church of the Lord, is discussed. Without any limitation whatever, He connects the gift of miracles with faith, and the assertion that this promise is exclusively applicable to the Twelve and their immediate successors, is purely arbitrary. The hyperbolical form of the imagery does not entitle us to deny the essence of the fact. And if history offers no perfectly attested proofs of the literal fulfilment of the promise, this comes from the fact that the greatest hindrances which faith must overcome, do not commonly show themselves in the physical, but in the ethical, sphere. It is true, so high a development of the force of faith will ever belong to the rarer facts, so long as there is yet so great lack of that humility which the Saviour here so emphatically commends.

4. The saying respecting the unprofitable servant remains a locus classicus for the main doctrine of the gospel, and of Protestantism,—the doctrine of the justification of the sinner by grace alone; and it is therefore for this reason fully in its place in the Pauline gospel of Luke. If the existence of a thesaurus supererogationis were possible, then the language which the Saviour here will put in His disciples’ mouths would only be the expression of a hypocritical humility. We may, on the other hand, evidently see that whoever refuses to call himself, in the here-indicated sense, a δοῦλος ἀχρεῖος, makes Christ Himself a δοῦλος ἀχρεῖος. Comp. Gal_2:21. With the assertion (J. Müller, Chr. Lehre von der Sünde, 1. p. 48) that here at least the possibility of a virtue is presupposed by which one can do more than what is commanded, since otherwise even Christ would have had to bring His holy life under the category of δοῦλος ἀχρεῖος, we cannot agree. For Christ stood to the Father in an entirely different relation from that of servant, with whom He here puts His people on a level. Nor is there a proof for the view that here it is a limited Jewish obedience that is spoken of, which, on an evangelical position, one could raise himself far above. On the other hand it is plainly shown, that he who believes himself to be able to do more than he is under obligation to do, must have very singular notions of the ideal perfection which the law demands. As to the rest, “this commendation of humility contradicts the passage Luk_12:37 only in appearance, inasmuch as Christ at that time wished to encourage, at this time to humble.” De Wette.

5. The parable of the Ploughing Servant is even yet of special significance for the pastoral office. The Saviour here shows plainly that His disciples are to be used for different labors in His service; the one for hard ploughing—the other for quiet pasturing; that they must never be disgusted if their work in a certain sense is never ended; that all which they really need and can justly expect, even for their temporal life, will be provided for them at the suitable time; but that they, even after the most faithful labor, must forever give up the hope of their receiving a recompense as their right, which they have represented to others as a gift of grace. How much fewer would have been the desolations caused by the cancer of the spiritual pride of hierarchs and clergy, if no minister of the church had ever desired or assumed for himself another point of view than that of the Ploughing Servant.

6. This whole instruction of the Saviour is justly used to controvert the doctrine of the holiness of works in the Ap. Augsb. Conf. 3: “Hœc verba clare dicunt, quod Deus salvet per misericordiam et propter suam promissionem, non quod debeat propter dignitatem operum nostrorum. Christus damnat fiduciam nostrorum operum, arguit opera nostra, tanquam indigna. Et prœclare hic inquit Ambrosius: agnoscenda est gratia, sed ignoranda natura, promissioni gratiœ confidendum est, non naturœ nostrœ. Servi inutiles significant insufficientes, quia nemo tantum timet, tantum diligit Deum, tantum credit Deo, quantum oportuit. Nemo non videt, fiduciam nostrorum operum improbari.”

HOMILETICAL AND PRACTICAL

A religion without scandals is in this sinful world impossible.—The woe uttered upon the man through whom scandals come: 1. Terrible; 2. righteous; 3. salutary.—There is a punishment which is infinitely heavier than harm to body and loss of life.—The high value which the Saviour attributes to the little ones in the kingdom of heaven.—The greatest man who gives scandals, stands below the lowest who suffers them.—The requirement of willingness to forgive our brother, in its length, breadth, depth, and height, Eph_3:18.—Under the Old Covenant, sevenfold vengeance, Gen_4:23-24; under the New Covenant, sevenfold forgiveness.—Rebuke of sin must be united with compassion for the sinner.—No wealth in love without growth of faith.—In the prayer for increase of faith all Christians must join, like the apostles.—How far this prayer is necessary: 1. In particular for the Twelve; 2. how far it remains necessary in general for all believers.—What this prayer, 1. Presupposes: a. that one already has faith, b. but has yet too little, and c. that the Saviour is the only one from whom we can receive more. What this prayer, 2. demands: a. more light, b. more power, c. more fellowship of faith. What the prayer, 3. effects: a. the disciple becomes through the hearing of it perfect, b. the kingdom of God is advanced, c. the Lord is glorified.—Fitting text for a communion sermon: this prayer the best communion prayer, because it was faith which, a. before the communion was most lacking to us, b. because it at the communion is first demanded, c. after the communion may be put to many severe tests.—The all-overcoming power of faith: 1. From what it is visible; 2. why it is not more seen.—A faith like a mustard-seed has power enough to transplant a whole tree.—The relation of labor to recompense in the kingdom of God.—The minister of the kingdom of God like a ploughing servant, one who 1. Is called to various, often wearying labor; 2. can never regard his work as entirely accomplished; 3. in his service receives and enjoys what is needful; 4. but even after the faithfully accomplished task, can never establish any claim to well-deserved reward.—The unprofitable servant very profitable, the most profitable servant unprofitable.—How true recompense for labor in the kingdom of God only begins when one has given up all prospect of reward.—The Saviour esteems His servants more in proportion as they have learned to esteem themselves less.

Starke:—Quesnel:—God, with whom all things are possible, could easily prevent all scandals, but He admits them for holy reasons.—Bibl. Wirt:—Take care that thou to no one, but especially to young children, give the least scandal.—Love never grows weary in forgiving.—Brentius:—Christians may well be elevated above all prosecutions for trespass, because God the Lord has in such holy wise reserved to Himself all vengeance.—Faith grows not like tares; because it has its root in God, it must also grow through God.—Zeisius:—Even weak faith is a Divine power, does miracles, saves, and is not rejected, Mar_9:24-25.—Let one examine himself whether he be in the faith, that he may not account his unbelief for a weak faith.—Nova Bibl. Tub:—It is not enough for us to begin our spiritual labor and service of God well,—we must also continue it uninterruptedly till the Lord Himself gives us our holiday.—Canstein:—A devoted and faithful servant gives his lord the honor, and concedes to him in all things of good right the preëminence.—First the work, after that the reward. The first we owe, the latter follows from grace.—Hedinger:—Away spiritual pride: where is perfection? Genuine servants of God never in their own view do enough; they would ever be glad to have done yet something more, so great is their desire to serve God and to win souls.

Heubner:—Faith is the power as for all good, so also for invincible placableness.—Prayer the means of strengthening faith, and therefore daily necessary.—It is not the chief concern that faith should be at the very beginning strong, if it is only fresh, sound, impelling.—To uproot even that which is deeply rooted and appears impossible to move, is through faith in Christ possible.—Without labor no repose, without conflict no enjoyment.—He is the worthiest who esteems himself unworthiest.—Faith bids: Ever at rest; love, faith’s daughter: Never at rest.—Arndt:—The utterance of humility in reference to the good that we have done: 1. It confesses that all good which we do is only our duty; 2. that we succeed in it only through God’s grace; 3. that it ever remains imperfect.—Lisco:—How necessary for every citizen of the kingdom humility is.

Footnotes:

[1]Luk_17:1.—Αὑτοῦ has a decided weight of authority. See Tischendorf, ad locum.

[2]Luk_17:4.—The more this εἰς σέ is required by the connection, the more probable is the conjecture that, strongly as it is attested, it is an interpolation a seriore manu.

[3]Luk_17:9.—The ἐκείνῳ of the Recepta is lacking in A., B., D., [Cod. Sin.,] L., X, &c., and appears to be only an explicative addition.

[4]Luk_17:9.—Αὐτῷ. The spuriousness of this word is pretty certain [only found in D., X. of the uncials], and is conceded by most of the modern critics.

[5][Luk_17:9.—Οὐ δοκῶ. This sentence is not found in B., Cod. Sin., L., X., although it has 11 other uncials for it, with most of the cursives, the Vulgate, most copies of the Itala, both the Syriac versions, &c. Tischendorf retains it, Lachmann brackets it; Tregelles, Alford omit it. Meyer vindicates it, and Bleek is doubtful. Alford meets Meyer’s allegation that it might have been inadvertently left out on account of its resemblance to the following οὕτω, by remarking that this is always written ουτως in the ancient MSS. if we suppose it an interpolation, it must be the marginal ejaculation of some ancient scribe at the hypothetical presentation of so preposterous an inversion of relations. But it appears more natural to take them as our Lord’s own words.—C. C. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

CHAPTER 17

1. Concerning Offenses and Forgiveness. (Luk 17:1-4)

2. Increase of Faith and Lowly Service. (Luk 17:5-10)

3. The Ten Lepers. (Luk 17:11-19)

4. Concerning the Kingdom and His Second Coming. (Luk 17:20-37)

Luk 17:1-19

The story of the ten lepers is only found in Luke. All were cleansed by the power of God and the nine obeyed the Word of the Lord and went to the priests (Lev 13:1-59; Lev 14:1-57). But the tenth did not go but instead turned back and glorified God with a loud voice and fell on his face at the feet of the Lord. He took the attitude of a worshipper; and he was a Samaritan. He turned his back upon the ceremonial law and owned the Giver of the blessing he had received. We have in this healed, worshipping Samaritan, who does not worship in the mountain of Samaria, nor in the temple in Jerusalem, an earnest of the new dispensation to come. (Joh 4:22-24.)

Luk 17:20-37

The question “when the Kingdom of God should come” is answered by the statement “the Kingdom of God is within you.” The translation is faulty. The “within” means “among”; so that we read “the Kingdom of God is among you.” It had appeared in their midst in the Person of the King. Then He spoke of His second coming. He reminds them of the days of Noah and the days of Lot. His coming here is His visible coming at the end of the age and not His coming for His Saints, which is a subsequent revelation. (1Th 4:13-18.) Then one will be taken (in judgment as the People perished in Noah’s and Lot’s day) and the other left (on earth to be in the Kingdom).

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Luk 17:1

I. We understand from such a sentence as this, what a true, calm judgment of life the New Testament furnishes. It tells us the worst; it does not gloss things over. Its writers and teachers are not carried away by enthusiasm. They do not paint the world, even as it is to be in the light of Christian truth as a Utopia, a happy dreamland of perfection. We remember who it was that pronounced this sentence. Not one who despaired of humanity, not a cynic to whom its weaknesses were matter for sarcasm, but one who, for all its vice and weakness, "so loved the world," and so hoped all things and believed all things of the world, that He came from heaven to live in it and to die for it. And yet, in spite of this, He could say calmly, "It is impossible"—so God had allowed it to be—and proceed to warn and to persuade and to work for men and with men, as though the necessary existence of temptation did not lessen human responsibility, or make impossible the preservation of innocence or the growth of holiness.

II. Notice two or three applications of our Lord’s words. (1) A life of selfish enjoyment can hardly escape being a life through which offence comes. It is hard to live before others a life which is easier than theirs—more guarded and furnished with appliances of comfort and pleasure—without causing some harm to them, it may be by rousing envy, it may more easily be by setting before them a wrong ideal, strengthening in them the dangerous sense that a man’s life consists in the abundance of the things that he possesses. (2) Our Lord’s words give the key to one side of human sin and wretchedness. "It is impossible but that offences will come"—impossible but that one man’s wickedness or folly should lead to sin and wretchedness in others; impossible even in a world Christian in name and profession; impossible even when men are trying in a sense and degree to live as Christians. It is a question that we must be always asking ourselves, whether we are so living as to help or to injure these near us—those who look up to us, those who breathe the same air with us, those who will in any way form a standard from our acts and character.

E. C. Wickham, Wellington College Sermons, p. 232.

Reference: Luk 17:3-5.—Good Words, vol. iii., p. 700.

Luk 17:5

There is a twofold difficulty in this passage: (1) The manner in which Christ receives the prayer of the Apostles seems to be not such as we should have expected; and, (2) the connection of thought between the prayer for increase of faith and the Parable of the Unprofitable Servant is far from obvious. I ask then—

I. What was there wrong,—or, if not wrong, at least unsatisfactory or ignorant—in the prayer which the Apostles made to Christ in the text? I believe the explanation is this, that the Apostles betrayed in their prayer an ignorance of the true meaning and province of faith; the Lord had just been impressing upon them a plain practical duty, that of forgiving each other their offences, and the Apostles feeling how hard it would be for human nature to fulfil this command, admitting that justice of the Lord’s injunction, and fearing lest they should be tempted to forget it, make the prayer that He would increase their faith—as though faith were a kind of preservative from sin of which the more we had the better, as though a certain amount of faith would prevent a man from falling, just as a certain amount of medicine might cure a complaint; and as though if they had only faith enough given to them by God’s grace they could be perfect in their walk through this world, and sure of life in the world to come. What is the Lord’s reply? He tells them that if they have faith at all, they have in them that principle which can work miracles, faith no doubt admits of growth, but how? just by the performance of those practical duties which the Lord had enjoined; it is not for a man to say, "I cannot do such and such things, because I have not faith enough;" but rather to strive to increase His faith by doing God’s will.

II. Faith, then, is represented by Christ as that which, if only possessed in the magnitude of a mustard seed, may be capable of great spiritual results; it is not the size of the seed which determines its importance, a portion of a large seed is not the same as the whole of a small one; no, the seed contains a principle of life; and so faith in the heart, if it be but genuine, may grow and bear most wonderful fruits. The prayer of the Apostles in the text is at least one which requires caution in the use; and it becomes positively mischievous if it implies the thought that any gift of faith from God, any supernatural influence, any inspiration from above, can be a substitute for the patient development of the seed of God’s grace, the watering of it with prayer, the keeping it clear from noxious intertwining weeds, the pruning and dressing of the tree—in fact, the thorough devotion of our spiritual energies to carrying on the work of grace.

Bishop Harvey Goodwin, Parish Sermons, 3rd series, p. 168.

Not quite sure—There are no sadder words; none at all. Every other trouble could be borne, if we were but delivered from doubt; if we were but perfectly sure of certain things which good people often say. The prayer of the text for many men and many women is a very old one. Day and night it ought to go up, to where prayer goes; the prayer the Apostle made to Jesus Christ: "Increase our faith."

I. I put quite aside the special use which they, perhaps, wished to make of a strong faith. Perhaps they thought to work mighty works, which we have not the least desire to do. It is faith to believe which we desire and ask for: faith to be perfectly sure. Give us more faith; firmer faith, constant faith; faith that does not ebb and flow: faith that is always there. It is a great thing to ask. There is a thread of the sceptic, even of the infidel, in many a good Christian. There come the agnostic moments into many a saintly life. So we come, we who are professed Christians, to God Almighty, with the prayer made in solemn earnestness: "Give us more faith."

II. It will not do in these days, to pretend that there are no difficulties in the way of a firm belief. But in the face of all difficulties, we take our stand here: that there is evidence adequate to the healthy mind, which proves the grand doctrines by which we live; that there is a God; a future life; that Christ was here; and if here at all, our Sacrifice and Saviour. I need not try to reckon up, or rehearse, the many truths which come of these, which multiply and are ramified into every detail of our daily life, always more and more as we grow older. These are the things we pray to believe. These are the things we have imperfectly in our minds, when we go to God and cry to Him with an earnestness beyond all words: "Oh give us more faith."

III. By what means shall we get increase of faith? (1) By asking it from God in earnest and continual prayer. (2) By keeping out of harm’s way. There is a moral atmosphere laden with unbelief. Keep out of the society of unbelievers. Irreverence and flippancy and self-conceit are the characteristics of any whom you are likely to know. Such company cannot possibly do you good. It is almost certain to do you harm. (3) Stand in fear of any permitted sin. Not morally only, but intellectually too, you do not know how it may harm you, incapacitate you, pervert you. Pray with the Psalmist, "Cleanse Thou me from secret faults; keep back Thy servant also from presumptuous sins."

A. K. H. B., Towards the Sunset, p. 1.

References: Luk 17:5.—Spurgeon, Sermons, vol. xxii., No. 1318; J. Kennedy, Christian World Pulpit, vol. v., p. 17; H. W. Beecher, Sermons, 3rd series, p. 420. Luk 17:6.—Preacher’s Monthly, vol. ii., p. 253; Expositor, 1st series, vol. ix., p. 307; Ibid., 2nd series, vol. iii., p. 207. Luk 17:7-10.—Homiletic Quarterly, vol. iii., p. 350; G. Macdonald, Christian World Pulpit, vol. xxxii., p. 149; A. B. Bruce, The Parabolic teaching of Christ, p. 168.

Luk 17:8

We want some method of investigating spiritual ideas which will give us enough of results to satisfy the intellect, not fully, but sufficiently to permit the spirit to go on in its course without the sacrifice of the intellect. For we are bound to educate and bring into play all the capabilities of our nature; and to sacrifice any one of them is to injure the whole of our being.

I. There is a spiritual world as extended as humanity, and to assert its existence is no more to beg the question than the assertion of a physical world. I mean by it the world of the human heart in its relations to the idea of God, and to all the feelings and actions which cluster round that idea. Then there are the innumerable facts which have been recorded of the varied and passionate feelings of individuals in their relation to their idea of God, and of the lives which flowed from these feelings: every appetite mental or physical, every passion of humanity being profoundly modified and changed by being brought into contact with certain large religious thoughts. It is ridiculous to deny the existence of these phenomena, or to explain them as diseases of the mind. What should be the method of the sceptic who is desirous of finding truth? He should take all the facts he can find, he should classify them as far as possible, he should not blind himself to any, and he should bring them up to the theories and say to them, "Do you explain that?" He should test religious theories by religious facts. I cannot imagine, keeping myself strictly within logical limits, how the atheistic theory in any form can stand that test It does not explain a millionth part of the phenomena; and in place of any proof, it substitutes another theory, which it gives no proof, that the facts are not what they seem, or that they know nothing about their explanation, which is giving up the whole affair—a very unscientific mode of proceeding.

II. But there are certain grand Christian ideas, which go naturally with each other, which, as it were, infer each other, and which, taken together, form a theory of the relation between God and man, which I do think explains the greater part of the spiritual phenomena of the world of man. Take, then, the facts of the spiritual history of the world and of your own personal life. Bring them to these ideas—to this theory. See if it will explain them, see if it does not of itself arrange them into order, see if it does not harmonise them into a whole; and I venture to say that you will find things growing clearer and clearer, difficulties melting away—or, at least, such light coming upon them that you seem to know that they will melt away. We have faith enough now not to despair, and our cry is this, "Lord, increase our faith."

S. A. Brooke, Sermons, 2nd series, p. 108.

Luk 17:10

Reliance on Religious Observances. Consider how this danger of over-reliance on religious observances is counteracted in the case of serious minds.

I. The evil in question—supposing it to exist—is singularly adapted to be its own corrective. It can only do us injury when we do not know its existence. When a man feels and knows the intrusion of self-satisfied and self-complacent thoughts, here is something at once to humble him and destroy that complacency. To know of a weakness is always humbling. Now humility is the very grace needed here. Knowledge of our indolence does not encourage us to exertion, but induces despondence; but to know we are self-satisfied is a direct blow to self-satisfaction. Here is one great safeguard against our priding ourselves on our observances. Evil thoughts do us no harm, if recognised, if repelled, if protested against by the indignation and self-reproach of the mind.

II. But, again, if religious persons are troubled with proud thoughts about their own excellence and strictness, I think it is only when they are young in their religion, and that the trial will wear off; and that for many reasons. It does not require much keenness of spiritual sight to see how very far our best is from what it ought to be. Try to do your whole duty, and you will soon cease to be well-pleased with your religious state. If you are in earnest, you will try to add to your faith virtue, and the more you effect the less will you seem to yourself to do. The more you neglect your daily domestic, relative, temporal, duties the more you will pride yourself on your formal, ceremonial observances.

III. The objection that devotional exercises tend to self-righteousness, is the objection of those—or, at least, is just what the objection of those would be—who never attempted them. A religious mind has a perpetual humiliation from this consciousness—namely, how far his actual conduct in the world falls short of the profession which his devotional exercises involve.

IV. But, after all, what is this shrinking from responsibility, which fears to be obedient lest it should be, but cowardice and ingratitude? To fear to do our duty, lest we should become self-righteous in doing it, is to be wiser than God; it is to distrust Him; it is to do and to feel like the unprofitable servant, who hid his lord’s talent and then laid the charge of his sloth on his lord, as being a hard and austere man.

J. H. Newman, Parochial and Plain Sermons, vol. iv., p. 66.

References: Luk 17:10.—Spurgeon, Sermons, vol. xxvi., No. 1541; J. Thain Davidson, Sure to Succeed, p. 279; J. H. Thom, Laws of Life, vol. i., p. 182; Homiletic Quarterly, vol. iii., p. 132; H. W. Beecher, Christian World Pulpit, vol. i., p. 32. Luk 17:11-14.—W. Wilson, Christ setting His Face to go to Jerusalem, p. 126. Luk 17:11-19.—H. W. Beecher, Christian World Pulpit, vol. xvii., p. 152; Clergyman’s Magazine, vol. viii., p. 85. Luk 17:12-14.—Spurgeon, Sermons, vol. xxvii., No. 1635. Luk 17:14-16.—Christian World Pulpit, vol. xxviii., p. 161.

Luk 17:15-18

The Ten Lepers. There are, speaking broadly, three chief reasons for unthankfulness on the part of man towards God—

I. An indistinct idea or an under-estimate of the service that He renders us.

II. A disposition, whether voluntary or not, to lose sight of our Benefactor.

III. The notion that it does not matter much to Him whether we acknowledge His benefits or not.

Gratitude is our bounden duty, because it is the acknowledgment of a hard fact—the fact that all things come of God; the fact that we are utterly dependent upon Him; the fact that all existence, all life, is but an overflow of His love; because to blink this fact is to fall back into the darkness and to forfeit that strength which comes always and everywhere with the energetic acknowledgment of truth. Morally speaking, the nine lepers were not the men they would have been if, at the cost of some trouble, they had accompanied the one who, "when he saw that he was healed, turned back, and with a loud voice glorified God... giving Him thanks."

H. P. Liddon, Penny Pulpit, No. 455.

References: Luk 17:15-19.—Spurgeon, Sermons, vol. xxxii., No. 1935. Luk 17:17.—Homilist, 3rd series, vol. ii., p. 161. Luk 17:17, Luk 17:18.—C. Kingsley, Town and Country Sermons, p. 375; Homilist, vol. vii., p. 207.

Luk 17:19

I. Of the unthankfulness which so seriously depresses and blights our whole modern Christian life, one reason, in many cases, is that we do not see our great Benefactor. I do not forget that some of us may feel true gratitude to those human friends who have been kind to us in years past, and who are now out of sight. But take men in the mass, and it is quite otherwise. Little by little, as the years pass, too many of us forget the benefits that we owe to the dead. The pressure, the importunity of the present and of the seen makes us overlook the great debt of thought and love which we owe to the past and the unseen. Then God’s very generosity only provokes our unthankfulness. He keeps out of sight, and we take it for granted that He would show Himself if He could, that His agency is only invisible because it is shadowy or unreal.

II. A second cause of unthankfulness is our imperfect appreciation of God’s gifts. The true source of this is that dulness, that harshness of spiritual perception which health and prosperity too often inflict upon the soul. We cannot see clearly through the thick film which has thus been formed over the spiritual eye. If we did see, we should own with full and thankful hearts that love is love, blessings are blessings, salvation is salvation, whether we share them with the many or the few.

III. And a third reason in many minds against cultivating and expressing thankfulness to God—men do not mention it, but it is the utilitarian one—men do not see the good of thankfulness. The value of prayer, of course, in Christian eyes is plain enough. Christians believe that certain blessings are to be obtained from God through the instrumentality of prayer, and not to obey is to forfeit the blessings which prayer obtains. "But thankfulness," men say to themselves, "what does it win for us that is not already ours without it? God blesses us out of the joy of doing so; and whether we thank Him or not must be of small concern to such a Being as He is." Certainly, God does not expect to be repaid for His benevolence by any equivalent in the way of thanksgiving that you or I can possibly offer Him. And yet He will have us thank Him, not for His own sake, but for ours. Just as prayer is the recognition of our dependence upon God amid the darkness and uncertainties of the future, so thankfulness is the recognition of our indebtedness to God for the blessings of the past. And to acknowledge truth like this is always moral strength; to refuse to acknowledge truth like this is always moral weakness.

H. P. Liddon, Christian World Pulpit, vol. viii., p. 129.

Reference: Luk 17:19.—G. Macdonald, Miracles of Our Lord, p. 93.

Luk 17:20

Secrecy and Suddenness of Divine Visitations.

I. It is impossible that the visitations of God should be other than secret and sudden, considering how the world goes on in every age. Men who are plunged in the pursuits of active life are no judges of its course and tendency on the whole. They confuse great events with little, and measure the importance of objects, as in perspective, by the mere standard of nearness or remoteness. It is only at a distance that one can take in the outlines and features of a whole country. It is but holy Daniel, solitary among princes, or Elijah, the recluse of Mount Carmel, who can withstand Baal, or forecast the time of God’s providences among the nations. To the multitude all things continue as they were from the beginning of the creation. The business of state affairs, the movements of society, the course of nature, proceed as ever, till the moment of Christ’s coming. Pride infatuates man, and self-indulgence and luxury work their way unseen—like some smouldering fire, which for a time leaves the outward form of things unaltered. At length the decayed mass cannot hold together, and breaks by its own weight, or on some slight and accidental external violence. This inward corruption of a nation seems to be meant in our Lord’s words when He says of Jerusalem, "Where soever the body is, there will the eagles be gathered together."

II. From the occurrences of this day let us take comfort when we despond about the state of the Church. Perhaps we see not God’s tokens; we see neither prophet nor teacher remaining to His people; darkness falls over the earth, and no protesting voice is heard. Yet, granting things to be at their very worst, still, when Christ was presented in the Temple, the age knew as little of it as it knows of His providence now. Rather, the worse our condition is, the nearer to us is the advent of our Deliverer. Even though He is silent, doubt not that His army is on the march towards us. He is coming through the sky, and has even now His camp upon the outskirts of our world. The greater His delay, the heavier will be His vengeance, and the more complete the deliverance of His people.

J. H. Newman, Parochial and Plain Sermons, vol. ii., p. 107.

I. "Not with observation." "God manifest in the flesh" was a phenomenon the like of which had never yet been seen, and which throws every other event in the annals of man utterly into the shade. And what amount of public notice did it attract? The villagers of Bethlehem could find no room for the heavenly Visitant in their hostelry; they little heeded the manger-grotto outside where He, the, Infinite in human form, was laid alongside of the ox and the ass. Truly then the kingdom of God had come, but "not with observation."

II. And when He who was the Centre and Sun of the Church, Jesus our Lord, had been crucified and had risen and founded His kingdom as His own Church, it still for many a year continued to illustrate this its early and Divine characteristic: it came among men "not with observation."

III. As with the Church so with the soul, the law holds good that the kingdom comes not with observation. The great change of conversion most assuredly "cometh not with observation." All the more solemn and precious incidents in the life of the spirit of man do not court observation, but they elude, they shrink from it.

H. P. Liddon, Penny Pulpit, No. 1,126.

We must be careful to distinguish concerning what kingdom and what coming our Saviour is speaking.

I. The Pharisees—who in common not only with their own countrymen, but almost with the whole Eastern world, were looking at that moment, though not according to knowledge, for the expectation of Israel—demanded one day of Christ "when the kingdom of God should come." And to them He made the answer, "The kingdom of God cometh not with observation." Now the answer must have run in the line of the question; and therefore it must have referred to the first and then expected advent of our Lord; and it was concerning the establishment of the kingdom of grace that He said, "The kingdom of God cometh not with observation."

II. It is interesting and very important to trace—for it contains a deep, spiritual lesson—how unobservableness is the characteristic of all God’s great approaches to man. The workings of God’s grace are, for the most part, not only beyond but contrary to, our calculation. God is mounting up to His grand design; but we cannot see the steps of His ascent. We look back, but we marvel at the line of the processes; and as each came in its order it was so simple that it escaped our observation, or so minute that it baffled our perception.

III. It seems to be the general rule of all that is sublime that its motions shall be unseen. Who can discern the movements of the planets—whose evolutions we admire, whose courses guide our path? The day breaks, and the day sets, but who can fix the boundaries of the night, the boundaries of the darkness? You may watch the departing of summer beauty— as the leaves are swept by the autumn wind—but can the eye trace its movements? Does not everything on the earth and in the earth proclaim that "the kingdom of God cometh not with observation"? We must remember that the principle of God’s universal government is to produce the grandest issues by the unlikeliest of means. Only give your best and do your best, and thus, by these little ripples, the great tide of truth sets in upon this world. Great opportunities pass by noiselessly, the highest claims plead quietly, and the deepest responsibilities roll in their stillnesses—"for the kingdom of God cometh not with observation."

J. Vaughan, Fifty Sermons, 2nd series, p. 257.

Luk 17:20-21

God’s Kingdom Invisible.

The true character of God’s kingdom is ghostly and inward. It has its seat in the hearts of men, in their moral habits, in their thoughts, actings, and affections, in the form and the bias of their moral being; the visible forms we see are but the shadow of the reality. God’s kingdom is the obedience of the unseen spirit of man to the unseen Lord of all. We see, then, what it is; and we see, therefore, how we may fall into a fault like that of the Jews, by transmuting the true idea of its spiritual character into the base alloy of earthly notions.

I. If we look for Christ’s kingdom among the popular theories of religious and political speculators, we shall look for the living among the dead. We have great need to guard against this danger, for the popular opinion of this day, whether in politics or religion, leads to an earthly conception of the Church, as of a thing subject to the senses and understanding of man. A second danger to which men are now tending is, to think that God’s kingdom is to be spread by visible excitement of people’s minds. The whole scheme of modern religion is visible motion. All its machinery is on the surface; all its momentum is from without. There has been, from the beginning of the Gospel, an inwardness, an invisibleness, about all great movements of Christ’s Church which ought to abash the hasty, talkative zeal of men into a reverent silence.

II. Knowing, then, the character of God’s kingdom we shall know how to keep ourselves from these delusive schemes, and how to spread it on the earth. We shall know (1) that the way to spread it is to have it ruling in ourselves, to have our own spirit brought into harmony with its secret workings. It is still by the strength of a holy character that we must leave the stamp of God upon the world. (2) And by knowing the character of that kingdom, we shall know, too, how to make that character our own; that is, chiefly by a life of inward holiness. (3) And to sustain this character within us, at all times, we must remember that God’s kingdom is at all times present with us.

H. E. Manning, Sermons, vol. i., p. 172.

References: Luk 17:20.—H. P. Liddon, Christian World Pulpit, vol. xviii., p. 353; J. H. Thom, Laws of Life, vol. ii., p. 76. Luk 17:20, Luk 17:21.—H. W. Beecher, Christian World Pulpit, vol. xvi. p. 173; Ibid., vol. xxii., p. 121.

Luk 17:21

Let us consider the kingdoms which are not material, but of a finer substance than matter, and whose forces and powers are represented by other than materialistic ones. Of these kingdoms we mention three—

I. The kingdom of Mind. (1) Its creations are immortal; (2) its kings suffer no dethronement. At the motion of their hands our thoughts start up for service. Their kingdom is like a sea that has no shore; it is limitless. The race of man, irrespective of local boundaries, irrespective of governmental divisions, acknowledges the supremacy of their dominion.

II. The kingdom of the Heart. Where, in this kingdom, will you find any signs of age, any evidence of weariness, any vestige of decay, any proof that it has an end? Look where you will; sight it from whatever point of view you choose; measure it by whatever standard your ingenuity can invent, and you will find that this kingdom is a kingdom that knows not the measurement of time, that suffers not the infringements of age, that has never felt, and may never feel, the weakening of duration.

III. The kingdom of Soul. The kingdom of the mind naturally suggests man; the kingdom of the heart naturally suggests companionship and social communings; the kingdom of soul represents eternity. It represents God and the beings that are allied to God, and are of Him as the Son is of the Father. But the forces of the kingdom of soul are not to be seen in action like the former, and the reason is because this is not the sphere and the realm of their action. What refers to matter here has reference to earth and time; but soul refers to spirit, and has reference to heaven and eternity; and it is only by a mighty swing upwards, of ourselves, that we can reach that level of contemplation. Ranging our sight along which we behold the multitudinous activities of the soul. It is over this inward kingdom that Christ rules. It is within this kingdom that He energises. It is out of this kingdom that His glory has to proceed. And they who search to discern Him in spirit and life, in holy expression of consecrated faculty, in the energy of capacities dedicated to God, shall find Him; and they shall find that in these He is all in all.

W. H. Murray, The Fruits of the Spirit, p. 334.

Though the "kingdom of God," in its highest sense, certainly occupies space, we are quite sure, nevertheless, that we shall find heaven much more a state than a place. We know already, even here, that happiness does not depend on where we are. Happiness is a condition of mind. We carry about with us a feeling which makes the atmosphere, which determines the colour of the prospect. And what is all this? What is this great moral truth, which commends itself to every man’s experience, but an approach to, and a part of, that truth, "The kingdom of God is within you"? But only a part; we have to look at it in a far higher meaning.

I. I believe that every one, in this present world, is gradually but surely ripening, and getting like the state—whichever the state may be—where he is to live for ever and for ever. The final condition of a saint in glory is only the growth and the increase and the extension of his life on earth. He has been constantly assimilating to his own perfected condition in another world. The heaven is in him long before he goes to heaven.

II. Heaven, we are led to expect, will be: (1) Light. But what are the emanations of that light? Truth, clearness, uprightness. And that is heaven. If you are a child of God, there is in your heart, transparency, strict justice, perfect truthfulness. The kingdom of heaven is within you. (2) Harmony. If you are a man that loves unity, if you hate variance, if you are doing all that in you lies to make the Church’s unity—then, in so far, the kingdom of God is within you. (3) Singleness of purpose. Whichever of us can say, "One thing I do—whether I eat or drink, whatever I do, I try to do it to the glory of God"—then of that one I assert, "The kingdom of God is within you." (4) Humility—every angel covering his face with his wing. If I see a man very little in his own eyes I know that the kingdom of God is within him. (5) Through all heaven, it is the one felt Presence of Christ which is, to all hearts, all their joy; because He is there, therefore it is what it is. And, just according to what Jesus is to you, and you are to Jesus—the more would an angel of truth, if he visited this church to-night, say of that soul of yours, "The kingdom of God is within you."

J. Vaughan, Fifty Sermons, 4th series, p. 15.

References: Luk 17:21.—E. Johnson, Christian World Pulpit, vol. xxii., p. 163.—G. E. L. Cotton, Sermons to English Congregations in India, p. 219; C. Kingsley, National Sermons, p. 176; Bishop Boyd Carpenter, Church of England Pulpit, vol. iii., pp. 56, 92; Homilist, new series, vol. ii., p. 371. Luk 17:22.—Spurgeon, Sermons, vol. xxii., No. 1323. Luk 17:22, Luk 17:23.—D. G. Watt, Christian World Pulpit, vol. xii., p. 104.

Luk 17:32

We have in this text a warning of a peculiar character; we see in it a type of the just wrath of God against those who, having been once mercifully delivered, shall afterwards fall back. Lot’s wife was, by a distinguishing election of God, and by the hands of angels, saved from the overthrow of the wicked. We by the same deep counsel of God have been translated from death to life. She perished in the very way of safety. "Let him that thinketh he standeth take heed lest he fall." Lot’s wife is the type of those who fall from baptismal grace.

I. Any measure of declension from our baptismal grace is a measure of that same decline of which the end is hopelessly a fall from God. I say, it is a measure of the same movement; as a day is a measure of a thousand years. It is a state and inclination of heart which differs from absolute apostacy not in kind, but only in degree.

II. We must also learn from this example, that all such fallings back from our baptismal grace are great provocations of God’s most righteous severity. The sin of Lot’s wife was not only disobedience, but ingratitude. There are two things which God hates—backsliding and lukewarmness; and there are two which He will avenge—an alienated heart, and a will at war with His.

III. If these things be so, how shall we hold fast our steadfastness? There is no other sure way, but only this—ever to press on to a life of deeper devotion, to a sharper repentance and more earnest prayers, to a more sustained consciousness of God’s continual presence, and to a keener watchfulness against the first approaches of temptation; but one or two plain rules is all that can now be offered in particular. (1) First of all, then, beware of remembering past faults without repentance. The recollection of our sins is safe only when it is a part of our self-chastisement. To look back upon them without shame or sorrow, is to offend again. (2) Another thing to beware of is, making excuses for our present faults without trying to correct them. Nothing so wears down the sharpness of conscience, and dulls its perception of our actual state, as self-excusing. (3) Lastly, beware of those particular forms of temptation which have already once held you in their power, or sapped your better resolutions.

H. E. Manning, Sermons, vol. i., p. 34.

References: Luk 17:32.—Spurgeon, Sermons, vol. xxv., No. 1491; Homiletic Quarterly, vol. ii., p. 421; R. D. B. Rawnsley, Village Sermons, 1st series, p. 303; Homilist, new series, vol. iii., p. 591.

Luk 17:34, Luk 17:36

I. Our Lord in order to press upon us the great law of our self-determination, to help us to be honest with ourselves, carries us into the heart of things as they are in a startling fashion. He holds up to us three typical instances of sudden, sharp, and decisive separations which the crisis of His coming will produce. People that look the same now will be seen to be different. The day will declare them. Great occasions evolve character and create divergencies, but these divergencies had their roots long before, in the dark places of many and many a secret determination. In the closest friendship, in the most familiar intercourse, in the meeting of the same kind of circumstances divergencies grow and grow, separations are being evolved more and more decisively and infinitely. So powerless, so less than nothing are circumstances, so impotent to produce a result. So imperious is character, so free from the control of the very circumstances which are its daily occasions.

II. When Christ comes, when He meets me, then shall I know myself. Underneath us now yawns the pit of failure, close to us is the weakness born of past indulgence, but above us and with us is God, our Refuge, our Strength, our Hope. God, who will not be trifled with, who will not let us make excuses because He loves our real selves too well, and sees that they will not help us. Let us turn to Him who is our only Hope amid the treasons of our wills and the disloyalties of our hearts; let us turn to Him as those who have trodden the same road before us turned in their desolation. "Nevertheless, I am always by Thee; Thou hast holden me by Thy right hand.’ Thus kept and consecrated the busiest life may be the truest to God, and the most monotonous occupation may be the most fruitful, and the very distractions and infirmities that beset us, and the memories of old sins that haunt us, may drive us closer to God; and we, with all our consciousness of weakness and sin, may be found to be His own in wish and heart and aspiration in that day of separation, when the eagles shall be gathered together, when every life shall openly declare its only true and real desire.

R. Eyton, Cambridge Review, Feb. 24th, 1886.

References: Luk 17:37.—H. J. Wilmot-Buxton, Sunday Sermonettes for a Year, p. 12; D. Fraser, Metaphors of the Gospels, p. 233. Luke 17—Homilist, new series, vol. iii., p. 359; F. D. Maurice, The Gospel of the Kingdom of Heaven, p. 263. Luk 18:1.—J. Kennedy, Christian World Pulpit, vol. iii., p. 33; E. W. Shalders, Ibid., vol. xxiv., p. 124; T. B. Stevenson, Ibid., vol. xxxi., p. 394; T. Child, Ibid., vol. xi., p. 51; F. O. Morris, Ibid., vol. xvii., p. 88; Spurgeon, Evening by Evening, p. 320; J. M. Neale, Sermons in a Religious House, 2nd series, vol. i., p. 293.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

CHAPTER 14

OFFENSES

Luk 17:1-2. “And He said to His disciples, It is impossible that offenses should not come; but woe unto him by whom they come! It is better for him if a millstone is hanged about his neck, and he has been precipitated into the sea, rather than that he may offend one of these little ones.” Offense is scandalon, “a stumbling-block,” laid in the way of any one, over which he stumbles and falls. Jesus has much to say about the little ones, always giving them prominent recognition as members of His kingdom, whether natural infants or spiritual babes in Christ. The world, and even the Church, is under a deep sleep in reference to this awful responsibility. The greatest possible care and vigilance should be on us all at this point, lest we, even inadvertently, should prove the unfortunate instrument in leading little children and young converts into sin. How innocent and unsuspecting they are, and consequently their fearful susceptibility of being led astray! Little things may induce or provoke them to do what they know -to be wrong, thus grieving the Holy Spirit, falling under condemnation, and becoming backsliders. O what a delicate point, and what an awful responsibility! The reason why it is “impossible that offenses should not come” is because of human probation, which implies trial, and of course temptation. So long as we are in this world, we are all on trial, and liable to run over a stumbling-block and fall. O how we need the genuine sanctification, which gives us the wings of perennial victory, and qualifies us, by the help of the blessed Holy Spirit, to fly over every stumbling-block, even though as broad as the “Rockies” and as high as Pike’s Peak!

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Section 4. (Luk 17:1-37; Luk 18:1-8.)

The Ways which result from the Experimental Knowledge of this manifestation, and from the world’s rejection of it.

1. God then has manifested Himself: no lost soul from its far off place of misery shall ever be able to challenge Him in this respect. He swears it even: "As I live, saith the Lord, I have no pleasure in the death of him that dieth."

But while His word remains to testify for Him, how often, alas, are even His people found false witnesses! And among the ranks of professing disciples how many causes of stumbling arise! The Lord goes on now to speak of these in a way that shows His earnestness to have all stumbling-blocks removed from before the feet of the least of all. Whom men despise for their littleness, of these His tender compassion would have special care, and this He presses now upon His disciples.

Occasions of stumbling will indeed come: these are sad certainties in so sad a world; but that does not make them less grave, or easier to be passed over: nay, "woe unto those through whom they come." Better were it for one of these to have a mill-stone hung about his neck, and so to be cast head first into the sea, than to be a stumbling to one of these little ones.

But whence do occasions of stumbling most arise? To answer that, must we not ask, to what, then; above all are we witnesses? Failure here will surely be the gravest, as it will be that also of which men will most take note, and which the arch-plotter will seek most of all to get us into. Scripture, then, teaches us that we are to "show forth," even "in the ages to come the exceeding riches of God’s grace." Grace characterizes the dispensation; as in contrast with law, the rule of the schoolmaster which preceded this (Gal 3:24-25). What, then, can be so great a failure as to fail in grace? It is to this, then; that the Lord goes on with an emphatic "take heed to yourselves:" "If thy brother sin against thee, reprove him; and if he repent, forgive him." Some of the earliest MSS. omit "against thee," with several of the earliest versions; and yet it seems plain that it should be at least understood: for it is only a personal offence that we can individually forgive; and it is just these personal offences that we most betray inability to deal with aright.

Love is to act in the reproof; and this is cared for by the spirit of forgiveness enjoined; while the holiness of grace is seen in the condition of repentance. But if it were seven times a day he sinned, and seven times a day he turned, saying, I repent, he must be forgiven. This, of course, could not happen in a case of discipline in the assembly, where fitness for the table and the fellowship of the whole are involved, and where the authority of the Lord in the assembly is to be maintained. Individually we have no such authority over one another, and the service of love is the best constraint that can be used.

2. In view of the difficulties of the path which the certainty of such causes of stumbling would imply, the apostles -named as such, as those to represent the Lord in a special way as leaders of His people -ask Him to increase their faith. He replies that to faith, small as a grain of mustard-seed, the sycamine tree with its strong spreading roots would yield obediently, and plant itself in the sea. But they must be servants in all this, not masters, nor thinking to take their ease and satisfy themselves before their Master was fully served. Having done all, they were still to confess themselves those who had done no work of supererogation; but their duty only. And this is the way, in fact, in which increase of faith surely will be found. When we are doers of Christ’s work, and not our own, -not valuing ourselves upon the doing it, but lowly in spirit -then will the needed faith for all the way be found: faith is for God’s way and will: we cannot expect it for our own.

3. The story of the cleansed worshipper follows this. Ten lepers, standing afar off, beseech Him to have mercy. He bids them show themselves to the priests, and on their way they are cleansed. One, and one alone, turns back to glorify God and give thanks for his healing; and he is a stranger, a Samaritan. It is evident he is not hampered by the law that carries the others away from Christ, although belonging to a like system. But Christ has by the deliverance realized become an object for his heart: he returns to Him a worshipper; the others remain in the dead ritualism centering in an empty temple, while he obtains open recognition of a faith in which God is glorified.

In fact these cleansed worshippers, worshipping neither at Samaria nor Jerusalem, and not in temples made with hands, but in the presence of God revealed in the Man Christ Jesus, are typical of the new dispensation coming in; indeed the heart of it. The mere human priests are gone: there is access through grace by faith, -a faith owned of God openly, all distance done away. Of course, it is not meant that the cleansed leper knew all this; but he foreshadowed it, Gentile as he was also, the nine Israelites having turned their back on Christ. It is to these, as one may say, that we now turn; to a people that have rejected Him, and that are now in the evils springing out of that rejection.

4. He is asked by the Pharisees, when the kingdom of God shall come. He tells them that it has in fact come, and without being perceived by them. It was there, presented to them in the Person of the King, in their midst.

But as rejected, He says no more to them of this; but turns to His disciples, to tell them of the days of His absence: not of Christian times, but carrying them on to when Israel’s long night would be hastening to its close; days when there would be disciples longing to see one of the days of the Son of man, but not seeing it. Rumors there would be that He was here or there, but they were not to heed them. The Son of man would come, but manifestly to all, as when the lightning lightens the whole breadth of the heavens. But first He would have to suffer and be rejected.

Again He passes on to the time of the end, comparing it to the careless days before the flood, and the similar days before Sodom was destroyed. Judgment came sudden; sweeping, irresistible, and so it would be when the Son of man should be revealed. The warning to one upon the house-top not to come down into the house is given, as in Mat 24:17, but not the events with which it is there connected. Only we see from the next admonition not to seek to save their lives that enemies are in question. The final judgment would be as discriminative as sudden: one man taken in bed, and his fellow left; one woman taken away by it at the mill, and another left. They ask, where? and He answers, wherever the carcase is, the eagles (or vultures) will assemble; wherever the corruption is, the judgment which is to purify the earth will find it out.

5. That judgment will be the complete settlement of the long reckoning for the persecuted saints who have been so long crying to God under it, and as yet without the full answer which will surely come. The Lord illustrates by the parable of the unjust judge the good of importunity with God, and presses on all under all circumstances that men should always pray and never faint. God’s patience is not slowness nor indifference, as the event will show. Faith may count upon Him. In fact, when the Son of man comes, the darkness is such as to suggest the question; Will He find faith upon earth?

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

17:1 what sorrow awaits: Traditionally rendered woe! (see study notes on 6:24-26; 11:42-52). • the person who does the tempting: Leaders bear a greater responsibility because they are accountable not only for themselves, but for those they lead (see Jas 3:1).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 17:1. Μαθητὰς, disciples) as in ch. Luk 16:1.—ἀνένδεκτόν ἐστι) So οὐκ ἐνδέχεται, it is not a thing usual to happen [προφήτην ἀπολέσθαι ἔξω Ἱερουσαλήμ], ch. Luk 13:33 [lit. a thing not admissible in the common course of things].—ἐλθεῖν, come) especially through the instrumentality of the Pharisees. [And their deriding cavils, ch. Luk 14:14.—V. g.]

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

Luk_17:1-4. The Pharisees (Luk_16:14) are despatched and dismissed (Luk_16:15-31), and Jesus now again turns Himself, as at Luk_16:1, to His disciples, and that with an instruction and admonition in reference to σκάνδαλα, a subject which He approached the more naturally that it was precisely the conduct of the Pharisees which had occasioned the entire set of discourses (Luk_15:2), and especially had introduced the last portion (Luk_16:14), that was of a very offensive nature to the disciples of Jesus, and might become injurious to their moral judgment and behaviour. Comp. already Theophylact. The course of the previous discourse therefore still goes on, and it is unfair to Luke to deny to the formula εἶπε δὲ κ.τ.λ. the attestation of the point of time, and to maintain that there is no connection with the entire section, Luk_17:1-10 (de Wette, Holtzmann; comp. Michaelis, Paulus, Kuinoel).

The contents of Luk_17:1-4 are of such a kind that these sayings, especially in a dissimilar form, might be used several times on various occasions (comp. Mat_18:7; Mat_18:6; Mat_18:15; Mat_18:21 f.). In the form in which Luke gives them, he found them in his original source of the journey.[213]

ἀνένδεκτόν ἐστι] equivalent to οὐκ ἐνδέχεται, Luk_13:33, not preserved elsewhere than in Gregor. Cor. and Artem. Oneir. ii. 70. The expression ἔνδεκτόν ἐστι occurs in Apollonius, de Constr. p. 181, 10, de Adv. p. 544, 1.

τοῦ μὴ ἐλθεῖν] the genitive dependent on the neuter adjective used as a substantive (Kühner, II. p. 122): the impossible (impossibility) of their not coming occurs. Winer views it otherwise, p. 293 [E. T. 412].

λυσιτελεῖ αὐτῷ, εἰ] it is profitable for him, if. In what follows observe the perfects, cast around, and he is thrown, by which the matter is declared as completed, and in its completion is made present.

ἤ] as Luk_15:7.

ἵνα] than to deceive, i.e. than if he remained alive to deceive. The being drowned is here conceived of as before the completion of the deceiving. Matthew has it otherwise, Luk_18:6.

τῶν μικρῶν τούτων] pointing to those present, not, however, children (Bengel and others), but disciples, who were still feeble, and therefore easily led astray,little ones among the disciples, beginners and simple ones. According to Luk_15:1-2, it is to be supposed that some of them at least were converted publicans and sinners. To explain the expression from Mat_18:6 or Luk_10:42 is not allowable, since there it has in its connection a reason for its insertion, which does not occur here.

Luk_17:3. Considering that offences against the weak are thus inevitable and punishable, I warn you: Be on guard for yourselves, take care of yourselves lest offences occur in your own circle. In what way especially such offences are to be avoided, the following exhortation then declares, to wit, by indefatigable forgiving love, by that disposition therefore which was, in fact, so greatly wanting to the Pharisees, that they could murmur, as at Luk_15:2.

ἁμάρτῃ] shall have committed a fault, namely, against thee, which the context proves by ἄφες αὐτῷ and Luk_17:4.

ἐπιτίμ. αὐτῷ] censure him, ἐπίπληξον ἀδελφικῶς τε καὶ διορθωτικῶς, Euthymius Zigabenus. Comp. 2Ti_4:2.

ἐπιστρώψῃ] a graphic touch, shall have turned round, i.e. shall have come back to thee (πρός σε belongs to this). He has previously turned away from him, and departed.

The representation by means of ἑπτάκις κ.τ.λ. (comp. Psa_119:164) finds its justification in its purpose, to wit, to lay stress upon forgiveness as incapable of being wearied out; hence we are not to think of the possible want of principle of such an offender, nor to regard the expression either as a misunderstanding (Michaelis) or as a transformation from Mat_18:21 f. (de Wette, Weiss). Whether Luk_17:4 stood in the Logia after Mat_18:15 is an open question, at least it does not form the necessary presupposition of Mat_18:21.

[213] According to Holtzmann (comp. Weisse), Luke attempts the return to Mar_9:42 (Mat_18:6), but finds the assertions of Mar_9:43-47 too glaring and paradoxical. But these assertions were already from the Logia too widely known and current for this; and how wanting in motive would be that return, which still would not be carried out! Comp. Weiss in the Jahrb. f. D. Theol. 1864, p. 101.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 17:1-4 . Concerning offences and forgiving of offences ( cf. Mat 18:6-7 ; Mat 21:22 ). ἀνένδεκτον : here only in N.T. and hardly found in classics; with ἐστι = οὐκ ἐνδέχεται (Luk 13:33 ), it is not possible. τοῦ μὴ ἐλθεῖν : the infinitive with the genitive article may depend on ἀνένδεκτον viewed as a substantive = an impossibility of offences not coming exists (Meyer, J. Weiss), or it may be the subject to ἐστι , ἀνεν . being the predicate = that offences should not come is impossible (Schanz; Burton, M. and T., inclines to the same view, vide § 405).

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

Chap.

17:1-10.] Further discourses. The discourse appears to proceed onward from the foregoing.

1.] τὰ σκ. is perhaps owing to some offence which had happened;—the departure of the Pharisees in disgust, or some point in their conduct; such as the previous chapter alluded to.

ἀνένδεκτόν ἐστιν = οὐκ ἐνδέχεται, ch. 13:33.

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

17:1-10. Four sayings of Christ. These are, The Sin of Causing Others to Sin (1, 2); The Duty of Forgiveness (3, 4); The Power of Faith (5, 6); and, The Insufficiency of Works (7-10). They have no connexion with the much longer utterances which precede them. Some of them are given by Mt. and Mk. in other positions. And the four sayings appear to be without connexion one with another. It is possible to make them into two pairs, as RV. does by its paragraphs. But the connexions between the first and second, and between the third and fourth, are too uncertain to be insisted upon.

1, 2. The Sin of Causing Others to Sin. These two verses are found in reverse order; and somewhat differently worded, Mat 18:6, Mat 18:7, and ver. 2 is found Mar 9:42.

1. Ἀνένδεκτον. Here only in bibl. Grk., and rare elsewhere, excepting in writers who knew this passage. In 13:33 we have ἐνδέχεται, from which this comes; and the intermediate ἔνδεκτόν ἐστι is found in Apollonius. The meaning is “it is unallowable, it cannot be,” οὐκ ἐνδέχεται.

The gen. in τοῦ … μὴ ἐλθεῖν may be variously explained, but best as an expression of design, implied in what is not allowed, a construction of which Lk. is very fond: see on 2:21. Win. xliv. 4. b, p. 408. Others refer it to the notion of hindering implied in ἀνένδεκτον (Burton., § 405); while Meyer makes ἀνέν. a substantive on which the gen. depends, “There is an impossibility of offences” not coming. Here only does σκάνδαλον occur in Lk. It is a late form of σκανδάληθρον (Aristoph. Ach. 687), the “bait-stick” in a trap, and combined the ideas of ensnaring and tripping up. It is bibl. and eccles. word, freq. in LXX.

πλὴν οὐαὶ διʼ οὗ ἔρχεται. See on 6:24, and comp. 22:22.

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

7. Various Sayings: Luk 17:1-10. — This piece contains four brief lessons, placed here without introduction, and between which it is impossible to establish a connection. Olshausen and Meyer have attempted to connect them with one another and with what precedes. The offence, Luk 17:1-2, according to them, is either that which the rich man gave to his brethren, or that which the Pharisees gave to weak believers, by preventing them from declaring themselves for Christ. But how is the expression, one of these little ones (Luk 17:2), applicable to the rich man’s brethren? And in the second sense, should not the warning be addressed to the adversaries rather than unto the disciples (Luk 17:1)?

The teaching regarding pardon (Luk 17:3-4) is taken to refer to the arrogant harshness of the Pharisees, who did not allow the publicans to appropriate the pardon of sins (the offence, Luk 17:1-2); or rancour is regarded as one of those offences of which we must beware; or, finally, a climax is supposed: it is not enough not to do evil to others (Luk 17:1-2); we should also pardon the evil which they do to us (Luk 17:3-4). These connections, more or less ingenious, are artificial; they are like those by which one succeeds in tagging together given rhymes.

The petition of the apostles (Luk 17:5-6) is held to find its occasion in the feeling of their powerlessness to pardon. But in this sense, Jesus should have spoken in His reply, not of the faith which works external miracles, but of that which works by love. Lastly, the doctrine taught of the non-meritoriousness of works (Luk 17:7-10) is alleged to be introduced by this idea, that the greatest miracles wrought by faith confer no merit on man. But how could miracles of faith be described as διαταχθέντα, things commanded?

De Wette is therefore right in declining to find a connection between those different sayings. Let us add that several of them are placed by Matthew and Mark in historical circumstances, where they have their entire appropriateness. We shall be able to state the critical result when we come to sum up.

Vers. 1 and 2. Offences.—“Then said He unto the disciples, It is impossible but that offences (scandals) will come: but woe unto him through whom they come! 2. It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. Take heed to yourselves.”

The formula εἶπε δέ, then said He (aor.), has not the same weight as the ἔλεγε δέ, He was saying to them, the significance of which in Luke we have often remarked. It is the simple historical fact.—᾿Ανεκδεκτόν, inadmissible. The absence of offences is a supposition which cannot be admitted in the sinful state in which the world is plunged. The determining particle τοῦ is authentic.

The form, (the) offences (τά), denotes the entire category of facts of this kind. The reading μύλος ὀνικός, a millstone moved by an ass, is undoubtedly borrowed from Matthew; we must adopt, with the Alex., λίθος μυλικός, a millstone of smaller dimensions, moved by the hand (Luk 17:35).

The punishment to which Luk 17:2 alludes was usual among many ancient peoples, and is so still in the East. The reading of several copies of the Itala, which is also found in Marcion, “It were better for him that he had never been born, or that a stone...,” arises, no doubt, from an ancient gloss taken from Mat 26:24. This is confirmed by the fact that Clemens Romanus combines in his 1 Cor. 46 the two passages, Mat 18:6-7 (parallel to ours) and Mat 26:24.

The little ones are beginners in the faith.

The final warning, Take heed..., is occasioned, on the one hand, by the extreme facility of causing offence (Luk 17:1); on the other, by the terrible danger to which it exposes him who causes it (Luk 17:2). The lost soul, like an eternal burden, is bound to him who has dragged it into evil, and in turn drags him into the abyss.

The same warning is found Mat 18:6 and Mar 9:42. The offence which gave rise to it may be in this context, either that which the disciples had given one another in the strife which had taken place between them, or that which they had caused to the man in whom faith had just dawned (one of these little ones), and who was manifesting it by curing the possessed. Luke evidently did not know this connection; for he would not have failed to indicate it,—he who seeks out historical situations with so much care. Had he not, besides, himself mentioned those two facts (Luk 9:46-50), and might he not have connected this admonition with them as Mark does? Luke, therefore, did not possess this original Mark, which Holtzmann regards as one of his principal sources; otherwise he would not have detached this saying from the fact which gave rise to it. But the account given by Matthew and Mark proves the truth of Luke’s introduction, “He said unto the disciples,” and the accuracy of the document from which he derived this precept.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

The Church is of necessity subject to offences, but the Lord will not suffer them unpunished, if any of the least be offended.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

CHAPTER XVII.

Christ teaches the necessity of avoiding offences, 1, 2.

How to treat an offending brother, 3, 4.

The efficacy of faith, 5, 6.

No man by his services or obedience can profit his Maker, 7-10.

He cleanses ten lepers, 11-19.

The Pharisees inquire when the kingdom of God shall commence;

Christ answers them, and corrects their improper views of the

subject, 20-37.

NOTES ON CHAP. XVII.

Verse 1. It is impossible but that offences will come] Such is the corrupt state of the human heart that, notwithstanding all the influences of grace, and the promises of glory, men will continue to sin against God; and his justice must continue to punish. See Clarke on Mt 18:6.

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

XVII.

(1) It is impossible but that offences will come.—In this instance, the absence of any apparent connection might, perhaps, justify us in looking on the two precepts as having been noted by St. Luke for their own intrinsic value, without regard to the context in which they had been spoken. (See Notes on Mat_18:7.) Even here, however, we must remember that there may have been what we have called “dropped links.” It is not hard to see that the self-indulgent life, after the pattern of that of the rich man in the preceding parable, was an “offence” which, in one sense, must needs come, in the history of the Christian Church, as it had come in the Jewish, and yet would bring a woe on the man through whom it came.

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

1 Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!

Ver. 1. {See Trapp on "Mat 18:6"} {See Trapp on "Mat 18:7"}

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.

It is impossible - It cannot but happen. Such is the state of things that “it will be.” See these verses explained in the notes at Mat 18:6-7.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The world being corrupted as it is, and the spread of evil so wide, it is impossible that scandals should not come. (Bible de Vence) --- It is impossible, morally speaking, with regard to the malice of men. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

See Poole on "Mat 18:6-7". See Poole on "Mar 9:42". This term σκανδαλα is used in the New Testament very variously; in general it signifies any thing which may be an occasion of mischief to another. Man, consisting of body and soul, may by something be made to stumble and fall, either with reference to the one, or to the other: thus, Lev 19:14. Thou shalt not put a stumblingblock before the blind: מכשל Hebrew: so Pro 24:17. The mischief done to our souls is by sin; so as in the New Testament it often signifies any action of ours by which our brother is made to sin: which actions may be,

1. Good and necessary, and then the scandal is taken, not given. Or:

2. Wicked and abominable; hence we call some sins scandalous sins, such as give offence to others, and are examples alluring them to sin. Or:

3. Actions which in themselves are of an indifferent nature, neither commanded nor forbidden in the word. Our taking one part in these actions, rather than another, may be a scandal, that is, an offence.

What our Saviour here saith is certainly true concerning all these kinds of offences: considering the complexion of the world, and the corruption which is in man’s hearts,

it is impossible but that offences will come. But I must confess that I incline to think, that the offences primarily intended by our Saviour here are those of the second sort; and that by them are meant persecutions of the people of God; to the authors of which our Saviour denounces woe. So that our Saviour by this lets the world know, the special protection under which he hath taken his people; so as though he knew there would arise those who would hurt and destroy in his holy mountain, yet he declares that they shall not go unpunished, but they had better die the most certain death imaginable, (such must be the death of him who is thrown into the sea with a millstone about his neck), than to that degree expose himself to the vengeance of God; a guilt of that nature that there is not much more hope for him to escape God’s vengeance, than there would be of a man escaping with his life whom we should see thrown into the sea with a millstone appendant to him. I do very well know that it is also highly dangerous to tempt or solicit a child of God to sin, either by our words or actions; but I do not think it the design of our Lord in this place so much to express that as the other.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Occasions of Offence. The Ten Lepers. The Second Advent

1, 2. On causing others to sin. See on Mat_18:6, Mat_18:7.

2, One of these little ones] An affectionate designation of the disciples, especially such as were beginners and easily led astray. Perhaps the converted publicans and sinners of Luk_15:1-2 are specially meant.

3, 4. The duty of forgiveness. We are to forgive an unlimited number of times, yet we may rebuke in love: cp. Lev_19:17. See on Mat_18:15, Mat_18:21.

3. Trespass against thee] RV 'sin.'

5, 6. On faith and its effects. See on Mat_17:20; Mat_21:21.

5. Increase our faith] Others render, 'Give us faith in addition,' i.e. add it to the gifts already promised. Whether the 'faith' mentioned is faith in general, or the faith which enables to forgive a brother seven times, is not clear.

6. Sycamine] This word means sometimes the 'mulberry tree,' sometimes the 'sycomore,'

7-10. That works do not justify. 'Our Lord having exhorted His disciples to good works, now proceeds to rebuke the vainglory which so often accompanies them, showing that as a master is under no obligation to a slave who performs his appointed tasks, so neither is God to us. But since God is gracious, He treats those who are slaves, as if they were free hired labourers, and recompenses their labours with a reward, and receives their service which is strictly due, as if it were meritorious, and gives a requital out of all proportion to the toil. Thus the goodness of God is stronger than His justice' (Euthymius).

7. A servant]lit. 'aslave.'

11-19. Ten lepers cleansed (peculiar to Lk). For leprosy see on Mat_8:1-4. The healing of a Samaritan, and the stress laid upon his greater gratitude, is in keeping with the character of this Gentile Gospel.

11. Through the midst of (or, rather, 'between') Samaria and Galilee] 'The caravans of Galilee took either the Samaritan route or the Peræan. Jesus follows neither, but travels along the boundary between Samaria and Galilee. He directed His steps from W. to E. towards the Jordan, which He must cross to enter Peræa' (Godet). 'He seems to have crossed the Jordan at Scythopolis, where there was a bridge, and to have descended along the bank of Jordan in Peræa, until He crossed again near Jericho' (Wetstein).

14. Unto the priests] The Jews probably went to Jerusalem, because of the necessary sacrifices; the Samaritan to Mt. Gerizim, unless we are to suppose that he became a Jewish proselyte. As they went] The healing was delayed to test their faith.

19. Thy faith hath made thee whole (or, 'saved thee')] i.e. not only has it healed thy body, but also thy soul. It was otherwise with the other nine lepers. Their ingratitude imperilled their continuance in that state of Salvation in which their faith had placed them.

20, 21. When and how the Kingdom of God appears (peculiar to Lk). The question of the Pharisees was probably a mocking one—'When is this Kingdom of God of which thou sayest so much, and of which thou claimest to be King, visibly to appear?'

20. Cometh not with observation] i.e. cannot be observed by the senses, is not manifested by outward signs or political changes.

21. Is within you] i.e. within your hearts. But since Jesus would hardly say that the Kingdom of God is within the hearts of the Pharisees, the better translation is, 'The Kingdom of God is among you,' but ye do not perceive it.

22-37. On the coming of the Son of man. The Pharisees having now withdrawn, Jesus proceeds to speak more unreservedly to the disciples of the final and glorious coming of His Kingdom, which will be heralded by visible signs, which yet will be hard to interpret, so that in the end the Son of man will appear unexpectedly. St. Matthew inserts many of these sayings in the great discourse on the end of the world, and the fall of Jerusalem (Matthew 24), where they are equally suitable to the context.

22. To see one of the days] i.e. 'In your future tribulations and persecutions you will desire to see one of the days of bliss and glory, which will follow the Second Coming of the Son of man. You will desire a glimpse of heaven to comfort you in your calamities.' Plummer ingeniously translates: 'You will desire to see the first of the days of the Son of man,' i.e. the day of the Second Advent. The ordinary interpretation, 'You will look back with regret on the peaceful and happy days of My earthly ministry, and long to see even one of them again,' does not suit the context.

And ye shall not see it] not because it will not come, but because it will not come in those days of your longing for it.

23. See on Mat_24:23. See here] is the Son of man, etc.

24. See on Mat_24:27. In his day] Westcott and Hort (but not RV) omit these words.

25. Cp. Mar_8:31.

26, 27. See on Mat_24:37-39.

26. Also in the days] i.e. in the days when the Son of man will return. We should have expected 'in the day of the Son of man,' as in Luk_17:30.

28-30. Peculiar to Lk. See Genesis 19.

31. In Mat_24:17, q.v., these words are advice to the Christians of Jerusalem with regard to their hasty flight from the city just before its fall. Here they refer to Christ's Second Coming, and warn Christians, when that day is imminent, to be completely detached from worldly affairs and worldly interests. The language is parabolic, and must be spiritually interpreted.

32. Remember Lot's wife] who was not detached from worldly things, but looked back with longing towards Sodom, and the wealth and luxury which she had left there.

33. In Mat_10:39; Mat_16:25, where the same words occur, the reference is to willingness to suffer martyrdom. Here the idea is more general: 'He who sets too much value on his earthly life, shall lose his eternal life.'

34, 35. See on Mat_24:40, Mat_24:41.

36. Omitted by RV and the best authorities.

37. See on Mat_24:28; (first interpretation).

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

Vers. 1-37. The Masters teaching on the subject of the injury worked on the souls of others by our sins. The disciples pray for an increase of faith that they may be kept from such sins. The Lord"s reply. His little parable on humility. The healing of the ten lepers. The ingratitude of all save one. The question of the Pharisees as to the coming of the kingdom. The Lords answer, and his teaching respecting the awful suddenness of the advent of the Son of man.

Vers. 1, 2. Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come: It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. The thread of connection here is not very obvious, and many expositors are content with regarding this seventeenth chapter as simply containing certain lessons of teaching placed here by St. Luke without regard to anything which preceded or succeeded them in the narrative, these expositors regarding the contents of this chapter as well authenticated sayings of the Master, which were repeated to Luke or Paul without any precise note of time or place, and which appeared to them too important for them to omit in these memoirs of the Divine life. Notwithstanding this deliberate opinion, endorsed by Godet and others, there does seem a clear connection here with the narrative immediately preceding. The Divine Master, while mourning over the sorrowful certainty of offences being committed in the present confused and disordered state of things, yet pronounces a bitter woe on the soul of the man through whose agency the offences were wrought. The "little cues" whom these offences would injure are clearly in this instance not children, although, of course, the words would include the very young, for whom Jesus ever showed the tenderest love; but the reference is clearly to disciples whose faith was only as yet weak and wavering to men and women who would be easily influenced either for good or evil. The offences, then, especially alluded to were no doubt the worldliness and selfishness of professors of godliness. The sight of these, professedly serving God and all the while serving mammon more earnestly, would bring the very name of God"s service into evil odour with some; while with others such conduct would serve as an example to be imitated. The selfish rich man of the great parable just spoken, professedly a religious man, one who evidently prided himself on his descent from Abraham the friend of God, and yet lived as a heartless, selfish sinner, who was eventually condemned for inhumanity, was probably in the Lord"s mind when he spoke thus. What fatal injury to the cause of true religion would be caused by one such life as that! It were better for him that a millstone were hanged about his neck, and he east into the sea. This was a punishment not unknown among the ancients. The ancient Latin Version, and Marcion in his recension of St. Luke, read here, "It were better for him that he had never been born, or that a millstone." etc. The awful sequel to a life which apparently had given the offence to which the Lord referred, endorses this terrible alternative. Yes; better indeed for him had that evil life been cut short even by such a death of horror as the Master pictures here, when he speaks of the living being cast into the sea bound to a millstone.

Vers. 1-10. The Addition Besought.

We are not informed of the circumstances which called forth the discourse condensed in the first ten verses of the chapter. An occasion was, by some incident, provided for a solemn warning against the sin of an unforgiving and uncharitable spirit. And this warning apparently intensified a conviction which had been simmering in the minds of the disciples, and led to the prayer, "Lord, Increase or, "add to us faith." Have we not a part in this cry? Are there not some of us who feel that, although we live in the light of Christ"s Word and kingdom, we yet need one great addition faith?"The childlike faith that asks not sight, Waits not for wonder or for sign.

I THE PRAYER SUPPOSES A WANT. Trace this want from two or three positions.

1. Reflect how sorely we are wanting in a lively sense of the great truths of our holy faith. These truths are not mere opinions; they are facts. The seat of the doctrine is the fact; it is with the facts that faith has primarily to do. Are we receiving the facts with our whole mind and strength? That God is; that Jesus Christ is; that the Holy Spirit of God is witnessing with our spirits and helping our infirmities; what of these fundamental verities? Realize what a thorough grasp of these facts would involve; what manner of persons they ought to be to whom they are matters of experience and consciousness. And what are we? Alas! is it not too certain that, between the truths in which we declare our belief, and the affections and attitudes of our minds, there is a sad disproportion; that whilst we say, "Lord, I believe," we have need of the addition, "Help our unbelief; add to us faith"?

2. Reflect again, how constantly we are reminded that the words of Christ are "too deep, too high," for us. Even when we follow him as our Master, how dim are our apprehensions of his truth! Perhaps this was the immediate reason of the apostles" prayer. They had been listening to wonderful teachinge.g., the cycle of parables in the fourteenth and fifteenth chapters and, after hearing all, how poor was the vision of the realities with which the sayings were charged! And the demand made on them in respect of forgiveness, how could they meet such a demand in a world like this? "O Lord, thy thoughts are very deep, thy commandment is exceeding broad; add faith!" Can we not sympathize? Do we not often feel that Christ"s doctrine is pitched on a note far above the level of our mind? We think that it will not do to interpret it too literally, that we must take only broad and general views. The teaching as to conduct seems too fine, too pure and otherworldly for the state of things about us. How can we realize it? "Lord, add to us faith.

3. Reflect, once more when we look around, what is one of the chief wants of the time? Is it not faith? How much of the instruction given in Christian churches is halting and confused! the sceptic, too evidently looking over the shoulder. Religion is a thing talked about rather than lived in. And when we scrutinize the countenances of the "anonymous many-sided" force which we call society, what furrows appear in it! what lines betokening the absence of trust man in man, having its root in the absence of trust; man in the living God! Is not this signified in the conflict of interests labour and capital, class against class. To bridge the yawning social chasms, oh for a new spirit of faith! We need a chasm-bridging Church a Church presenting, with a new force, the ideal of Christian brotherhood. "Lord, add to those who call on thy Name the faith by which the just live, through which "they work victories, obtain promises, stop the mouths of lions"!" It is because of the lack of an heroic trust in the living God and his government that so few sycamine trees are plucked up by the root, so few mountains of sin and pride are cast into the sea. "Lord, bid us stretch forth our palsied hand, that we may take the fulness of thy grace! Add to us faith!

II So much for the want which the prayer supposes. Consider THE SCOPE AND IMPORT OF THE PRAYER ITSELF. First, it suggests the way of the addition; secondly, it reminds us of the conditions on which the increase sought is realized.

1. The way of the addition. "The apostles said unto the Lord. " It is the only example of a common appeal, the only instance of the apostles, as distinct from the disciples, having a special concerted supplication. Sometimes there was a holy restraint on them, and they durst not ask him. But this is a matter on which they could speak; it came out of the sense of their relation to him that they should go, with their great weakness, direct to his presence. Sometimes, when the hard saying was uttered, they reasoned one with another. But this is not a matter for conference. Only the hand of the Lord opened wide can supply the needed addition. For so it is. In pressing with the little we have to the Lord himself, we get the addition, we have the faith. Any faith, any trust whatsoever in the eternal love and righteousness, is a gift of God, a hold which God has on you, and which, if you only go whither it would lead, will bear you to a confidence more complete and unreserved. The one thing is, do not stop, mourning over what you have not; use what you have; it is enough to lead you to the Lord. Little-faith, at least thou canst cry. Cry the more, the more that the noisy world within or without bids thee hold thy peace. Cry the more, the less thou dost seem to have. "To them that have no might, he increaseth strength." "This poor man cried, and the Lord heard him.

2. Further, connecting the apostles" prayer with the Lord"s reply, we see the condition on which the increase sought is realized. The reply is given in vers. 8-10. There is a twofold type, with a twofold promise.

(1) The mustard seed, smallest of all seeds, which yet grows into the tallest of trees. Let there be faith, even of the dimensions of this seed, any measure whatsoever, then be sure of a Divine power co-operating, which is able to do exceeding abundantly above all that can be asked. As the seed is the promise of the tree, so is this your small faith the promise of a greater and ever greater. "Not by might, nor by power, but by my Spirit, saith the Lord of hosts.

(2) Nay, says the Lord, pointing to some mulberry tree at hand, "does that seem strong? Strength which may be compared to that of tearing the tree up by the roots and casting it into the sea is, through Divine co-operation in that grain-like faith. It can tear up by the roots and cast into the sea the selfishness against which the commandment of love has struck." But now follows the condition. What I take the words from ver. 7 to mean is, "If you would have that faith, if you would have more faith, you must cease from all self-trust, you must renounce all self-complacency, you must be as nothing before God. The highest possible excellence is only the fulfilment of an obligation. You are only unprofitable servants. Your life is a bright life only when, instead of thinking of what you are to get from God, or of thanks from God for service, you take the servant"s place, and are only and wholly God"s. Do not aim at accomplishing great things. Let your one point be an unwearied continuance. Work now, and rest afterwards when all is done. The less there is of self and self-feeling, the more you are busied with him as his servants and sons, the purer, larger, and more victorious will be your faith. All true faith has the certainty of addition; and this addition will be in the measure in which the faith leaves the heart alone with God, worshipping and obeying his holy will. "So in the darkness I may learn To tremble and adore, To sound my own vile nothingness, And thus to love thee more. "To love thee, and yet not to think That I can love so much, To have thee with me, Lord, all day, Yet not to feel thy touch.

HOMILIES BY W. CLARKSON Vers. 1, 2. Spiritual resistance.

Our Lord here delivers very weighty truth of a practical kind to the whole body of his adherents to "the disciples." It is truth which remains as appropriate and as necessary as it was when it was uttered.

I OUR NEED OF THE POWER OF SPIRITUAL RESISTANCE. "It is impossible but that offences will come." Knowing the human world as Christ knew it, he perceived that his disciples would, through many generations, be subjected to continual and severe trial of their faith. With such error, such selfishness, such despotism, such heartlessness, such iniquity in the world, it was inevitable that temptations should abound. The path of Christian life must lie through a country beset with moral evil; the journey home must be attended by the most serious perils.

1. The aim of the enemy. This would be, as it is still, to lead the disciples of Christ into

a. doubt, disbelief, denial, apostasy;

b. indecision and irreligion;

c. half-heartedness in worship, in sacred service, in domestic and individual devotion;

d. worldliness of tone and spirit;

e. unworthy and (ultimately) injurious and even fatal methods of presenting the truth and advocating the cause of Christ;

f. laxity of speech and of behaviour, leading down to positive and destructive sin.

2. The weapons of his attack. These are

a. evil suggestion;

b. bad example;

c. specious argumentation;

d. commandment and constraint.

3. Our resources of resistance. These are

(1) a simple sagacity; such a knowledge of the evil that is in men as will ensure vigilance, a wise carefulness, a hesitation to commit ourselves to every plausible spokesman, to every inviting and well-sounding doctrine. (1Jn_4:1)

(2) A spirit of fidelity; a steadfastness of purpose and earnestness of spirit that is born of pure devotedness to a Divine Saviour, and that is sustained by intimacy of fellowship with him.

(3) Strength in God that strength which comes from God"s own indwelling in the soul and direct action upon it. (Isa_40:29-31)

II OUR LORD"S REGARD FOR HIS DISCIPLES OF HUMBLER RANK. "Woe unto him" through whom it results that the stumbling-block is in the way and the weak disciple falls! "It were better for him" that the worst disaster should befall him than that he should contract such guilt as that and be open to such condemnation. Nothing could more strongly mark the deep interest our Lord takes in his humbler disciples than the severity of this his indignation against those who wrong them. The intensity of his wrath is the measure of the depth and tenderness of his love. Among his followers are those who occupy high places in ecclesiastical position, in social honour, in mental equipments, in constitutional strength. But there are also those who take the lower place; not the children only the "little ones" in years and size but the inexperienced, the unsophisticated and unsuspecting, the mentally weak, the spiritually feeble; those who are much at the mercy of the strong; those who, for some cause and in some one respect, are unendowed and unequipped with the ordinary means of defence. These "little ones" are often:

1. The object of disregard. Many pass them by as unworthy of consideration; they will not repay attention; they will not contribute anything considerable to the cause in hand.

2. The mark at which iniquity aims. For it is one that can be easily hit; it is a victim ready for the blow.

3. But it is for us to remember that they are always the object of our Lord"s peculiar interest and affection, he cares for them the more that men care for them so little, lie remembers them in "their low estate;" and as a mother lets her heart go most freely to her weakest child, so does he bestow upon these members of his Church all the fulness and all the tenderness of his Divine love. He indicates to us here how he feels toward those that do them harm; and, conversely, it is safe for us to infer that he is peculiarly pleased with those who, entering into his own spirit, love and guard and guide these disciples of lowlier rank.

III CHRIST"S ESTIMATE OF SIN AND SUFFERING. "It were better," etc. We have sometimes to choose between sinning and suffering; e.g. the martyr in time of persecution; the son or servant commanded to do that which to him would be sin because "not of faith." This word of our Lord reminds us that any physical suffering, any bodily evil, any temporal misfortune, of whatever magnitude it be, is much to be preferred to any serious sin. Be sunk in the sea, be utterly extinguished, let the worse come to the worst, but do not descend to anything which is mean, which is unholy or impure, which would stain your own conscience or injure and perhaps slay a brother"s or a sister"s character, which would grieve the Father and Saviour of us all. C.

HOMILIES BY R.M. EDGAR Vers. 1-19. Graces stimulated and strengthened.

The preceding chapter urges most powerfully, by precept and parable, consideration for others. Money is to be used for this end. But consideration may be shown in many other ways. And want of consideration may be one of those "occasions of stumbling" (so in Revised Version) to the Lord"s little ones which shall be visited with such overwhelming retribution. Our Lord consequently begins by teaching

I THE GREAT DANGER OF CAUSING A LITTLE ONE TO STUMBLE. (Vers. 1, 2) In this way he urges his disciples to watchfulness. He plainly implies that defenceless individuals who fall through stumbling-blocks placed in their path shall have in God a most terrible Avenger. Better the most fearful physical death than the fate of those who cause them to stumble. Of Judas it was expressly stated it would have been better if he had never been born; and the same might be said of every one who, like him, throws stumbling-blocks in his brother"s way. The ruin of the innocent, through exposing them to temptation, will be visited by God"s most terrible indignation.

II THE DISCIPLES OF CHRIST MUST GUARD AGAINST AN UNRELENTING AND UNFOR GIVING TEMPER. (Vers. 3, 4) The disciples are to take heed to themselves. They are not to be avengers. They have not the solidity of judgment or of character to exercise vengeance. It is to be left to God. If, therefore, a brother trespass against us, we are to pursue such a path as will result in forgiveness and reconciliation. We are to rebuke him courageously; then, if he repents, if he shows signs of sorrow and confesses his fault, even though it should be repeated seven times a day, we are to forgive him. Now, this forgiving spirit is Divine. It is God-like. It is the spirit God has manifested in Christ, and which we should cultivate most diligently.

III OUR LORD"S EXHORTATIONS LED THE DISCIPLES TO SEEK AN INCREASE OF FAITH. (Vers. 5-10) When we have discovered how small our forgiving spirit is, we then begin to see how small other graces are, and to cry, "Lord, Increase our faith." It is most instructive to notice how our Lord responds to the disciples" desire. And:

1. He shows them how very small their faith is. His statement implies that it was less than a grain of mustard seed, for, if they had even so little a measure of genuine faith, they could remove any difficulty out of their path. Even a sycamine tree might be plucked up by the roots, or any difficulty which such an obstacle would represent, and be cast by faith into the sea. The first lesson we have got to learn is how small our faith is, and then it will soon increase.

2. It impresses on them the cultivation of a sense of their own unprofitableness to God. He likens them to a farm-servant who, when he has finished in the field, comes home and is then put to wait at table on his lord. His work is never done. He turns from one occupation to another; and only laments at the close that he could not do more and better. Now, this sense of unprofitableness really arises out of the magnificence of the Christian ideal. The Christian system sets before us such incomparable excellency, that we are always coming short of it. All Christian progress is just conditioned upon this sense of unprofitableness. Our faith will grow exceedingly when this sense of unprofitableness has been secured and is maintained. Of course, this teaching of our Lord is quite consistent with the reward promised in his grace, of "Well done, good and faithful servant." The servant looks at his labours in the light of strict justice, and acknowledges his shortcoming. The Master looks at them in the light of grace and love, and rewards them with overflowing bounty. Even when receiving the reward at last, it will be with surprise, and with the consciousness that we have been but unprofitable servants.

IV THE DISCIPLES ARE INSTRUCTED AT THE SAME TIME REGARDING HUMAN INGRATITUDE. (Vers. 11-19) It so happened that ten lepers cross the Saviour"s path, and their cry for mercy meets with immediate response. But their cure is given on their way to the priests, who could only give them a certificate of cure. The sense of cure came upon the ten, we may believe, at the same time. But only one, and he a Samaritan, returned to express his gratitude. The other nine, all Jews, passed on to the priest with a joyful sense of cure, but little sense of gratitude. It was such ingratitude as called for the animadversion of Jesus, while the Samaritan"s gratitude led our Lord to say his faith hath made him whole. It seems clear that he became attached to Jesus in a way the others did not. The expression of his gratitude led to an assurance of faith. Now, this was a wholesome lesson for the disciples, as it is also for us. How many blessings have we all got from the hands of Christ, for which we have returned no thanks at all! And, if we have been ungrateful to our Lord, should we not put up with a good deal of ingratitude? It is a sense of personal ingratitude which will stimulate the grace within us, and make us less surprised when we are the objects of ingratitude on the part of others we have befriended. In this plain and practical fashion our Lord stimulated and strengthened the graces of his disciples, and indicates how our graces may be stimulated likewise. R.M.E.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

It is impossible but offenses will come - And they ever did and do come chiefly by Pharisees, that is, men who trust in themselves that they are righteous, and despise others. Matt. xviii, 6; Mark ix, 42.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

A Lesson on Offenses and Forgiveness.

On offenses:

v. 1. Then said He unto the disciples, It is impossible but that offenses will come; but woe unto him through whom they come!

v. 2. It were better for him that a millstone were hanged about his neck and he cast into the sea than that he should offend one of these little ones.

In this chapter we have a number of lessons which were given, and incidents which took place, during the last journey of the Lord to Jerusalem. He did not take the direct route, but traveled back and forth in Southern Galilee and into Samaria, as occasion offered. The Pharisees had been reproved and silenced once more, and Jesus had leisure to teach His disciples without interference. See Mat 18:6-7. It is not possible, Jesus says, for offenses not to come. The imagination of man’s heart is evil from his youth, and all the evil thoughts that take their rise in the heart come forth and show themselves in evil deeds, unless a person is on the watch all the time to subdue every sinful movement. But the majority of people in the world have no interest in doing this. So long as they do not come into conflict with the law of the state, they live and act pretty well as they choose. And the result is that occasions for stumbling are given. Things are done continually in the world at which the sincere disciples of Christ take justifiable offense, since they are dishonorable to the Lord and harmful to the Church. To these offenses belong all the deliberate and unpremeditated blasphemies of the Lord and His Word, the many transgressions of the Sixth Commandment in word, dress, picture, and deed, and other sins. The fact, however, that offenses are inevitable does not excuse the offender nor condone his sin, but the Lord pronounces a woe upon him. It would be a more fortunate end for such a one, it would be more to his advantage, if a millstone were placed about his neck, one of the two small millstones such as were in use for grinding in the houses, and that he were thrown out into the sea. This fate would be preferable to the other, by which the sinner that has offended would be condemned into the deepest abyss of hell. For the offense against one of the little ones of the Lord, against the children and the simple believers in the Scripture and its truths, belongs to the transgressions of the first rank. If the children of the world were at all conscious of the guilt and the damnation they load upon themselves by the many methods which they have devised for tripping the feet of the unwary, they would probably be more careful with the opportunities for sin in both the gross and fine forms which they are holding out on all sides, in theaters, dance-halls, pool-rooms, saloons, through suggestive pictures and stories, and in thousands of other forms.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Two things are here observable, 1. The necessity of scandalous offences: It must needs be that offences come, if we consider men’s corruptions, Satan’s malice, God’s permission and just judgment.

Observe, 2. The misery and mischief which comes by these scandals: Woe unto the world because of offences; woe to such as give the scandal: this is the woe of one denouncing: and woe to such as stumble at offences given; this is the woe of lamenting.

From the whole, note, 1. That scandals or offensive actions in the church of Christ will certainly happen, and frequently fall out among those that profess religion and the name of Christ: It is impossible but that offences will come.

Secondly, that scandalous and offensive actions from such as profess religion and the name of Christ, are baneful and fatal stumbling blocks to wicked and worldy men.

Thirdly, that the offences which wicked men take at the falls of the professors of religion, for the hardening of themselves in their wicked and sinful practices, is matter of just and great lamentation: Woe unto the world because of offences, Mat 18:7

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [XCII. G. Offenses, Faith, and Service].

XCII. SECOND GREAT GROUP OF PARABLES. (Probably in Peræa.) Subdivision G. CONCERNING OFFENSES, FAITH, AND SERVICE. cLUKE XVII. 1-10.

c1 And he said unto the disciples [Jesus here ceases to speak to the Pharisees, and begins a new series of sayings addressed to the disciples, which sayings are, however, pertinent to the occasion, and not wholly disconnected with what he has just been saying], It is impossible [in a world where Pharisees abound, etc.-- 1Co_11:19] but that occasions of stumbling should come; but woe unto him, through whom they come! [See Rom_14:1] to stumble. [See Psa_143:2), it is impossible that he can do more than his duty. We may be rewarded for the discharge of our duty, but the reward is of grace and not of merit. Compare Luk_12:3-48. The theme is no doubt suggested by Luk_17:6. When one's faith endows him with great gifts he need not consider himself as an unusually profitable servant for he can do no more than it is his duty to do. Godet denies this connection with Luk_17:6, contending that miracles are not among "the things that are commanded" in the terms of Luk_16:10; but miracles were commanded, and for those who could bestow it, a gift of healing was as much an obligation as a gift of alms ( Mat_10:8, Act_3:1-6). The paragraph is a fitting close to a discourse so much of which relates to Phariseeism.]

[FFG 517-518]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Luke Chapter 17

Grace is the spring of the Christian’s walk, and furnishes directions for it. He cannot with impunity (chap. 17) despise the weak. He must not be weary of pardoning his brother. If he have faith but as a grain of mustard seed, the power of God is, so to speak, at his disposal. Nevertheless, when he has done all, he has but done his duty (Luk 17:5-10). The Lord then shews (Luk 17:11-37) the deliverance from Judaism, which He still recognised; and, after that, its judgment. He was passing through Samaria and Galilee: ten lepers come towards Him, entreating Him, from a distance, to heal them. He sends them to the priests. This was, in fact, as much as to say, You are clean. It would have been useless to have them pronounced unclean; and they knew it. They take Christ’s word, go away with this conviction, and are immediately healed on their way. Nine of them, satisfied with reaping the benefit of His power, pursue their journey to the priests, and remain Jews, not coming out of the old sheepfold. Jesus, indeed, still acknowledged it; but they only acknowledge Him so far as to profit by His presence, and remain where they were. They saw nothing in His Person, nor in the power of God in Him, to attract them. They remain Jews. But this poor stranger-the tenth-recognises the good hand of God. He falls at the feet of Jesus, giving Him glory. The Lord bids him depart in the liberty of faith-”Go thy way; thy faith hath saved thee.” He has no longer need to go to the priests. He had found God and the source of blessing in Christ, and goes away freed from the yoke which was soon to be judicially broken for all.

For the kingdom of God was among them. To those who could discern it, the King was there in their midst. The kingdom did not come in such a manner as to attract the attention of the world. It was there, so that the disciples would soon desire to see one of those days which they had enjoyed during the time of the Lord’s presence on earth, but would not see it. He then announces the pretensions of false Christs, the true having been rejected, so that the people would be left a prey to the wiles of the enemy. His disciples were not to follow them. In connection with Jerusalem they would be exposed to these temptations, but they had the Lord’s directions for guidance through them.

Now the Son of man, in His day, would be like the lightning: but, before that, He must suffer many things from the unbelieving Jews. The day would be like that of Lot, and that of Noe: men would be at ease, following their carnal occupations, like the world overtaken by the flood, and Sodom by the fire from heaven. It will be the revelation of the Son of man-His public revelation-sudden and vivid. This referred to Jerusalem. Being thus warned, their concern was to escape the judgment of the Son of man which, at the time of His coming, would fall upon the city that had rejected Him; for this Son of man, whom they had disowned, would come again in His glory. There must be no looking back; that would be to have the heart in the place of judgment. Better lose all, life itself, rather than be associated with that which was going to be judged. If they should escape and have their lives spared through unfaithfulness, the judgment was the judgment of God; He would know how to reach them in their bed, and to distinguish between two that were in one bed, and between two women who ground the corn of the household at the same mill.

This character of the judgment shews that it is not the destruction of Jerusalem by Titus that is meant. It was the judgment of God that could discern, take away, and spare. Neither is it the judgment of the dead, but a judgment on earth: they are in bed, they are at the mill, they are on the housetops and in the fields. Warned by the Lord, they were to forsake all, and to care only for Him who came to judge. If they asked where this should be-wherever the dead body lay, there would be the judgment that would come down like a vulture, which they could not see, but from which the prey would not escape.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1, 2. It is impossible but that occasions of stumbling should come. See notes on Matt. 18:6, 7.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus continues teaching, but he directs his attention back to his disciples. This is still the same part of the story and the same day that began in Luke 15:3.

It is certain there will be things that can cause us to sin

"Things that tempt people to sin will certainly happen"

to that person through whom they come

"to anyone who causes the temptations to come" or "to any person who causes people to be tempted"

It would be better for him if

This introduces a hypothetical situation. It means that this person's punishment for causing people to sin will be worse than if they had drowned in the sea. (See: Hypothetical Situations)

if a millstone were put around his neck and he were thrown

This can be stated in active form. AT: "if they were to put a millstone around his neck and throw him" or "if someone were to put a heavy stone around his neck and push him" (See: Active or Passive)

for him ... his neck ... he were ... he should

These terms refer to women as well as to men. (See: When Masculine Words Include Women)

a millstone

This is a very large, heavy circular stone used for grinding wheat grain into flour. AT: "a heavy stone"

these little ones

This here refers to people whose faith is still weak. AT: "these people whose faith is small"

to stumble

This was a way of referring to unintentional sin. AT: "to sin"

translationWords

Jesus

disciple

sin

woe

stumble

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

CHAPS. Luk 9:51 to Luk 18:31

This section forms a great episode in St Luke, which may be called the departure for the final conflict, and is identical with the journey (probably to the Feast of the Dedication, Joh 10:22) which is partially touched upon in Mat 18:1 to Mat 20:16 and Mar 10:1-31. It contains many incidents recorded by this Evangelist alone, and though the recorded identifications of time and place are vague, yet they all point (Luk 9:51, Luk 13:22, Luk 17:11, Luk 10:38) to a slow, solemn, and public progress from Galilee to Jerusalem, of which the events themselves are often grouped by subjective considerations. So little certain is the order of the separate incidents, that one writer (Rev. W. Stewart) has made an ingenious attempt to shew that it is determined by the alphabetic arrangement of the leading Greek verbs (ἀγαπᾶν, Luk 10:25-42; αἰτεῖν, Luk 11:1-5; Luk 11:8-13, &c.). Canon Westcott arranges the order thus: The Rejection of the Jews foreshewn; Preparation, Luk 9:43 to Luk 11:13; Lessons of Warning, Luk 11:14 to Luk 13:9; Lessons of Progress, Luk 13:10 to Luk 14:24; Lessons of Discipleship, Luk 14:25 to Luk 17:10; the Coming End, Luk 17:10 to Luk 18:30.

The order of events after ‘the Galilaean spring’ of our Lord’s ministry on the plain of Gennesareth seems to have been this: After the period of flight among the heathen or in countries which were only semi-Jewish, of which almost the sole recorded incident is the healing of the daughter of the Syrophoenician woman (Mat 15:21-28) He returned to Peraea and fed the four thousand. He then sailed back to Gennesareth, but left it in deep sorrow on being met by the Pharisees with insolent demands for a sign from heaven. Turning His back once more on Galilee, He again travelled northwards; healed a blind man at Bethsaida Julias; received St Peter’s great confession on the way to Caesarea Philippi; was transfigured; healed the demoniac boy; rebuked the ambition of the disciples by the example of the little child; returned for a brief rest in Capernaum, during which occurred the incident of the Temple Tax; then journeyed to the Feast of Tabernacles, in the course of which journey occurred the incidents so fully narrated by St John (Joh 7:1 to Joh 10:21). The events and teachings in this great section of St Luke seem to belong mainly, if not entirely, to the two months between the hasty return of Jesus to Galilee and His arrival in Jerusalem, two months afterwards, at the Feast of Dedication;—a period respecting which St Luke must have had access to special sources of information.

For fuller discussion of the question I must refer to my Life of Christ, II. 89–150.

1. τοῦ τὰ σκάνδαλα μὴ ἐλθεῖν. אBLX.

1. ἀνένδεκτόν ἐστιν. In the present condition of the world it is morally impossible. The οὐχ ἐνδέχεται of the Rec[306] is a more common phrase. The nearest approach to the word is ἔνδεκτον in Apollonius.

[306] Rec. The Textus Receptus.

τοῦ μὴ ἐλθεῖν. Some MSS. omit the τοῦ. If genuine it seems to depend on the notion of distance or exclusion involved in ἀνένδεκτον. Comp. κατεῖχον αὐτὸν τοῦ μὴ πορεύεσθαι, Luk 4:42, Luk 24:16; Act 14:18.

σκάνδαλα. See on Luk 7:23. While the world remains what it is, some will always set snares and stumblingblocks in the path of their brethren, and some will always fall over them, and some will make them for themselves (1Co 11:19; 1Pe 2:8).

οὐαὶ δὲ δι’ οὗ ἔρχεται. No moral necessity, no predestined certainty, removes the responsibility for individual guilt.

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.

Impossible [ανενδεκτον] . Inadmissable. Only here in New Testament. See on it cannot be, ch. 13 33.

Offenses. See on offend, Mt 5:29; and compare on Mt 16:23.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.