P. Teaching about service (17:1–10)
P. Teaching about service (17:1–10)
In this chapter connections between successive paragraphs are not obvious. It is possible that Luke has gathered fragments of Jesus’ teaching too valuable to be lost, but of which he did not know the historical context. On the other hand connections may be present, as is indicated in the notes. At the very least this may show why Luke put the teaching in this order.
1. Forgiving others (17:1–4)
1. The connecting link here may be the attitude of the religious leaders. They were in danger of using their wealth wrongly, and they were also in danger of leading their lesser brethren astray, temptations that would confront his disciples as well as people like the Pharisees. The saying begins with the inevitability of temptations to sin. The word skandala is perhaps not quite as specific as RSV. It means the bait-stick of a trap, that which triggers off trouble (the corresponding verb is found in 7:23). Moffatt renders ‘hindrances’. All hindrances to the spiritual life are included, but temptations to sin are clearly the worst of these. They are inevitable, but this does not mean that anyone who causes them is blameless.
2. Jesus does not tell us precisely what the fate of such a person will be, but the ‘woe’ of the previous verse shows that it will not be pleasant and now we find that it would be better for that person to be drowned here and now than to undergo it. A millstone wasa heavy stone used for grinding grain. A horrible death is preferable to causing spiritual harm to even one of these little ones. This term may refer to infant believers, but it is also possible that it means believers of any age (cf. 10:21; Mark 10:24), helpless as they are apart from God’s aid.
3–4. Far from bringing about sin, the follower of Jesus will oppose it. When someone sins he will rebuke him. This does not mean that he will adopt an attitude of censoriousness, for the context stresses forgiveness. It means that, though he will be compassionate, he will not be weak. He cannot be indifferent to evil, but this does not mean that he will bear a grudge. If the offender repents, the believer must forgive him. And his forgiveness must be without limit. When Jesus speaks of seven times in the day he does not mean that an eighth offence need not be forgiven (cf. Matt. 18:21f.). He is saying that forgiveness must be habitual. From the world’s point of view a sevenfold repetition of an offence in one day must cast doubt on the genuineness of the sinner’s repentance. But that is not the believer’s business. His business is forgiveness.
2. Faith (17:5–6)
Apparently the apostles (see on 6:13) think great faith is needed for forgiveness like that, so they say, Increase our faith. This could possibly mean, ‘Give us faith in addition to other gifts’ (cf. Barclay, ‘Give us also faith’). But RSV is probably right. The apostles want more faith. Jesus’ answer turns them from the thought of a less and a more in faith to faith’s genuineness. If there is real faith (the Greek construction seems to imply the meaning ‘If, as is the case’),27 then effects follow. It is not so much great faith that is required as faith in a great God. The mustard seed was proverbial for its small size. It is uncertain what tree the sycamine was, but most think of the black mulberry. The rabbis held that the roots of the tree with this name would remain in the earth for 600 years (SB). Clearly it was very firmly rooted, so that removing it would be difficult. Jesus is not suggesting that his followers occupy themselves with pointless things like transferring trees into the sea. His concern is with the difficulty. He is saying that nothing is impossible to faith: ‘genuine faith can accomplish what experience, reason, and probability would deny, if it is exercised within God’s will’ (Miller).
3. Unprofitable servants (17:7–10)
When people have such faith they may be tempted to spiritual pride. Jesus teaches humility by referring to standard practice with slaves. At the end of the day’s work the master does not call the slave to have dinner (though our Master does that and more! 12:37; 22:27). Rather he calls on the slave to serve him while he eats. And he does not thank the slave for doing what he is told (9). That is no more than his duty. So with God’s servants (‘slaves’). We are required to be perfect (Matt. 5:48). Whenever we complete a task we cannot claim that we have done more than we should. Unworthy (achreioi ) is a difficult word, but it seems to mean ‘not yielding gain’ (cf. its use of the man who hid his talent, Matt. 25:30). Our best service does not bring gain to God and give us a claim on him (cf. 1 Cor. 9:16). At best we have done only what was our duty. In the same spirit Rabbi Johanan b. Zakkai is reported to have said, ‘if thou hast wrought much in the Law claim not merit for thyself, for to this end wast thou created’ (Aboth 2:8).