Luca 17:9 Commento

In this chapter we have, I. Some particular discourses which Christ had with his disciples, in which he teaches them to take heed of giving offence, and to forgive the injuries done them (Luk 17:1-4), encourages them to pray for the increase of their faith (Luk 17:5, Luk 17:6), and then teaches them humility, whatever service they had done for God (Luk 17:7-10). II. His cleansing ten lepers, and the thanks he had from one of them only, and he a Samaritan (Luk 17:11-19). III. His discourse with his disciples, upon occasion of an enquiry of the Pharisees, when the kingdom of God should appear (v. 20-37).

Then said he unto his disciples,.... In the Alexandrian copy, and in "three" of Beza's exemplars it is read, "his disciples"; and so read the Vulgate Latin, and all the Oriental versions; that is, Jesus said to his disciples what follows, as the Syriac and Persic versions express, and the latter reads, he said "again". About the time that he delivered the above parable concerning the rich man and Lazarus, he repeated to his disciples what he had before said to them on another occasion, Mat 18:7 it is impossible but that offences will come; considering the decree of God, the malice of Satan, the wickedness of men, the corruption both of their principles and practices. The Ethiopic version renders it, "temptation will come"; that which will be trying to the faith of the saints, and a stumblingblock to weak minds, as reproach and persecution, errors, and heresies, and the evil lives of professors: but woe unto him through whom they come; See Gill on Mat 18:7

So likewise ye,.... This is the accommodation and application of the parable to the disciples of Christ, who whether ministers or private believers, are as servants, and should be as laborious as the ploughman, and the shepherd; and as their condition is, so their conduct should be like theirs: the employment of the ministers of the word lies in reading, prayer, meditation, and study; in preaching the word, and administering the ordinances; and in performing other duties of their office: and every private believer has business to do, which lies in the exercise of grace, as the work of faith, the labour of love and patience, of hope: and in the discharge of duty with regard to themselves, in their families, the church, and the world; and these servants should be continually employed; and when one work is done, another is to be taken in hand: saints should be always believing, hoping, waiting, loving, and doing one good work or another; as preaching or praying, reading, hearing, and doing acts of benevolence and charity; and God and Christ are to be served by them in the first place, and then themselves: but some that would be called the servants of Christ, mind their own bellies, and not the service of Christ at all; others in the service of Christ, seek nothing but themselves; others are for the serving themselves first, and then Christ; but the true servants of Christ, serve him in the first place, and seek first his righteousness, and his kingdom, and the honour of it, believing that all other things shall be added to them: and when these have done all that are commanded them, they are not to think their service thank worthy: as for instance, if the service be preaching the word, a man so employed ought to be thankful to God, that has bestowed ministerial gifts upon him, and makes his labours useful, and uses him as an instrument, to do much good to the souls of men, and for his glory, and has put such an honour upon him; but he is not to expect thanks from God, for his most diligent and faithful performance of his work, or imagine that he merits any thing at his hand thereby: or if the business be hearing the word, a man should be thankful to God, for the word, ordinances, and ministers, for liberty of waiting upon God in such a way; for health of body, and inclination of mind, for such service; and for all the good, profit, and advantage, he gains hereby; but he is not to think that he lays God under any obligation to him by so doing, or deserves thanks, or a favour from him on account of it: or if the employment be prayer, a man should be greatly thankful to the God of all grace, that there is a throne of grace for him to come to; and for a mediator, who is the way of access to God; and for the assistance of the Spirit in prayer; and for all the blessings which are given, as an answer of prayer; but he is never to entertain such a thought, that God is obliged to him for his prayers, or should thank him for them: or if the work be doing of good with worldly substance, such should be thankful to God for their substance he has given them, and for hearts to make use of it; but ought not to conclude, that they hereby merit his favour, or that this is any gain to him: but on the other hand, Christ directs his disciples, saying, when ye shall have done all those things which are commanded you; as preaching, or hearing, or reading, or praying, and every other act of divine and religious worship; or all acts of justice and benevolence among men; every duty both for matter and manner, as it should be, according to the will of God, from right principles, and to right ends, and by the assistance of the Spirit and grace of God: say we are unprofitable servants; not in such sense as unregenerate men are, who are disobedient, and to every good work reprobate and unfit, Rom 3:12 or as the slothful servant, who did not what his Lord commanded, Mat 25:30. Nor is this the sense, that they are unprofitable to men; for they may be, and are very useful and serviceable to men, and to the saints; but that they are so to God, by whose grace and strength they are what they are, and do what they do; and can give nothing to him but what is his own, and his due; and so can lay him under no obligation to them, nor merit any thing from him; no, not even thanks, and much less heaven and eternal life. The Persic version, quite contrary to the sense of the words reads, "we are pure or clean servants, for we have done", &c. and the Ethiopic version leaves out the word "unprofitable", and reads "we are servants"; we acknowledge ourselves to be servants: we have done that which is our duty to do; wherefore, as diligence is highly proper, and reasonable in doing the work of the Lord, humility is necessary, that a man may not arrogate that to himself, which do not belong to him; or boast of his performances; or place any dependence on them: or have his expectations raised on account of them; since when he has done the most and best, he has done but what he should, and what he was obliged to, and in that is greatly deficient: a saying somewhat like this, is used by R. Jochanan ben Zaccai (z); "if thou hast learned the law much, do not ascribe the good to thyself; for, for this wast thou created.'' (z) Pirke Abot. c. 2. sect. 8.

Boast not thyself then that thou hast been a good servant. Thou hast done what thou oughtest to have done. The sun obeys, the moon submits herself, the angels are subject; let us not then seek praise from ourselves. Therefore He adds in conclusion, So likewise ye, when ye have done all good things, say, We are unprofitable servants, we have done that which it was our duty to do.

Our Lord teaches us that it is no more than the just and proper right of a master to require, as their bounden duty, subjection from servants, adding, Doth he thank that servant because he did the things that were commanded him? I trow not. Here then is the disease of pride cut away. Why boastest thou thyself? Dost thou know that if thou payest not thy debt, danger is at hand, but if thou payest, thou doest nothing thankworthy? As St. Paul says, For though I preach the Gospel I have nothing to glory of, for necessity is laid upon me, yea, woe is unto me if I preach not the Gospel. (1 Cor. 9:16.) Observe then that they who have rule among us, do not thank their subjects, when they perform their appointed service, but by kindness gaining the affections of their people, breed in them a greater eagerness to serve them. So likewise God requires from us that we should wait upon Him as His servants, but because He is merciful, and of great goodness, He promises reward to them that work, and the greatness of His loving-kindness far exceeds the labours of His servants.

Does he give thanks to that servant because he did what was commanded of him? I think not. So also you, when you have done all things that are commanded you, say: We are unprofitable servants. If a man, he says, demands not uniform but multiple service from a human servant, and yet does not give him thanks, how much more you, who can do nothing without me? You ought not to measure the merits of labors by the length of time, but by love and voluntary service, always increasing the former by new endeavors. Therefore say: We are unprofitable servants. Indeed, servants, because you were bought at a price. Truly unprofitable, because the Lord does not need your goods. If, however, he is unprofitable who has done all things, what is to be said about him who either could not accomplish what was commanded due to weakness, or, what is worse, despised it out of pride? Otherwise: We are unprofitable servants, because the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us (Romans 8). And elsewhere: Who crowns me with mercy and compassion (Psalm 103). He does not say with merits and works, because by whose mercy we are prevented, that we may humbly serve God, by his gift we are crowned, that we may reign loftily with him.

By this parable it is declared that one must not boast of any attainment, not even of the fulfillment of all the commandments. For upon a servant lies the necessary obligation to carry out the orders of his master, yet the fulfillment of them should not be reckoned to him as a virtue. For if the servant does not do his work, he is worthy of blows; but when he has done it, let him be content that he has escaped blows, and should not for this necessarily demand payment. For to pay him, and especially to give him something as a gift, depends on the generosity of the master.

Because faith makes its possessor a keeper of God's commandments, and adorns him with wonderful works; it would seem from thence that a man might thereby fall into the sin of pride. Our Lord therefore forewarned His Apostles by a fit example, not to boast themselves in their virtues, saying, But which of you having a servant plowing, &c.

Christ teaches the necessity of avoiding offenses, Luk 17:1, Luk 17:2. How to treat an offending brother, Luk 17:3, Luk 17:4. The efficacy of faith, Luk 17:5, Luk 17:6. No man by his services or obedience can profit his Maker, Luk 17:7-10. He cleanses ten lepers, Luk 17:11-19. The Pharisees inquire when the kingdom of God shall commence; Christ answers them, and corrects their improper views of the subject, vv. 20-37.

OFFENSES--FAITH--HUMILITY. (Luk 17:1-10) (See Mat 18:6-7).

I trow not--or, as we say, when much more is meant, "I should think not."