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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

And it came to pass as he went to Jerusalem,.... That is, Jesus, as the Persic version expresses it; though the Ethiopic version reads in the plural, "they going to Jerusalem passed", &c. that is, the disciples, or Christ with his disciples; who was now going thither to eat his last passover, and suffer and die for his people: that he passed through the midst of Samaria and Galilee; or "between Samaria and Galilee"; as the Syriac and Arabic versions render it; he steered his course through the borders of both these countries; and as he passed, Samaria was on his right hand, and Galilee on the left.

And again, "When ye shall have done all things that are commanded you, say, We are unprofitable servants;" "for that which is highly esteemed among men is abomination in the sight of God."

But some who are of the lapsed have lately written to me, and are humble and meek and trembling and fearing God, and who have always laboured in the Church gloriously and liberally, and who have never made a boast of their labour to the Lord, knowing that He has said, "When ye shall have done all these things, say, We are unprofitable servants: we have done that which was our duty to do." Thinking of which things, and although they had received certificates from the martyrs, nevertheless, that their satisfaction might be admitted by the Lord, these persons beseeching have written to me that they acknowledge their sin, and are truly repentant, and do not hurry rashly or importunately to secure peace; but that they are waiting for my presence, saying that even peace itself, if they should receive it when I was present, would be sweeter to them. How greatly I congratulate these, the Lord is my witness, who hath condescended to tell what such, and such sort of servants deserve of His kindness. Which letters, as I lately received, and now read that yon have written very differently, I beg that you will discriminate between your wishes; and whoever you are who have sent this letter, add your names to the certificate, and transmit the certificate to me with your several names. For I must first know to whom I have to reply; then I will respond to each of the matters that you have written, having regard to the mediocrity of my place and conduct. I bid you, beloved brethren, ever heartily farewell, and live quietly and tranquilly according to the Lord's discipline.

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.

He said, "When you have done everything, say, 'We are unprofitable servants,' " to warn them in his wish that they keep themselves at great distance from that destructive passion. Dearly beloved, see how the person with his mouth open for human glory and performing the works of virtue on that account has no benefit from it. Despite practicing every example of virtue, if he seems to give himself credit for it, he ends up empty-handed and bereaved of everything.

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.

What we ought to have done, we have done. Indeed we ought to have, because he who did not come to be served, but to serve (Matt. 20), made us debtors to himself, so that, evidently not trusting in our own works, but always fearing his judgment, we may say with the prophet: What shall we render to the Lord for all that he has rendered to us? (Psalm 115). In order to show that he had faith like a mustard seed, humble and fervent, he prefaced, saying: I believed, therefore I have spoken, but I was greatly humbled (Psalm 116). To show that he did not trust in his own strength, he added, speaking in ecstasy: Every man is a liar (Psalm 116), to signify himself as an unworthy servant even after receiving the precious chalice of death, he exclaimed: O Lord, I am your servant, I am your servant, and the son of your handmaid, you have loosed my bonds (Psalm 116). He did not say, I have loosed them myself, I am sufficient to save myself, but You have loosed my bonds, I will offer to you the sacrifice of thanksgiving (Psalm 116). This then is the only perfection of faith in men, if, having fulfilled everything that has been commanded, they know themselves to be imperfect, and as long as they wander away from the Lord, always acknowledge the evils in themselves to lament, always remember the good that is missing that, with his grace aiding, they may progress.

Servants, I say, because bought with a price; (1 Cor. 6:20) unprofitable, for the Lord needeth not our good things, (Ps. 16:2) or because the sufferings of this present time are not worthy to be compared to the glory which shall be revealed in us. (Rom. 8:18.) Herein then is the perfect faith of men, when having done all things which were commanded them, they acknowledge themselves to be imperfect.

So also the one who serves God must not be exalted if he fulfills the commandments, for he has done nothing great. On the contrary, if he had not fulfilled them, woe would be to him, as the apostle said: "Woe to me if I do not preach the Gospel!" (1 Cor. 9:16). Likewise, if he has received gifts, he must not boast of them, for the gifts were given to him by the grace of God, and not because the Master supposedly owed him. For it is the particular duty of a servant, in relation to his master, to carry out all his orders. If we ought not to think anything great of ourselves even when we have kept all the commandments, then what are we when we do not fulfill even a small part of God's commandments, and yet are proud? Pay attention also to the expression of the parable, that "plowing" is placed first, and then "tending sheep" is added. For whoever it may be, one must first cultivate the earth, and only then take up the pastoral office. He who has well cultivated his own flesh, as if it were a kind of soil, is worthy to be a shepherd of others as well. For he who does not know how to manage his own household properly, how will he care for the Church (1 Tim. 3:5)? Therefore, first cultivate yourself, and then feed others, just as the prophet Jeremiah also said: "Break up your fallow ground" (Jer. 4:3), and then enlighten yourselves with the light of knowledge, by which is signified the most important part of the pastoral office.

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.

We are unprofitable servants - This text has often been produced to prove that no man can live without committing sin against God. But let it be observed, the text says unprofitable servants, not sinful servants. If this text could be fairly construed to countenance sinful imperfection, it would be easy to demonstrate that there is not one of the spirits of just men made perfect, in paradise, nor a ministering angel at the throne of God, but is sinfully imperfect: for none of these can work righteousness, in the smallest degree, beyond those powers which God has given them; and justice and equity require that they should exert those powers to the uttermost in the service of their Maker; and, after having acted thus, it may be justly said, They have done only what it was their duty to do. The nature of God is illimitable, and all the attributes of that nature are infinitely glorious: they cannot be lessened by the transgressions of his creatures, nor can they be increased by the uninterrupted, eternal obedience, and unceasing hallelujahs, of all the intelligent creatures that people the whole vortex of nature. When ages, beyond the power of arithmetic to sum up, have elapsed, it may be said of the most pure and perfect creatures, "Ye are unprofitable servants." Ye have derived your being from the infinite fountain of life: ye are upheld by the continued energy of the Almighty: his glories are infinite and eternal, and your obedience and services, however excellent in themselves, and profitable to you, have added nothing, and can add nothing, to the absolute excellencies and glories of your God.

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

unprofitable--a word which, though usually denoting the opposite of profit, is here used simply in its negative sense. "We have not, as his servants, profited or benefited God at all." (Compare Job 22:2-3; Rom 11:35.)