TRV
Translation
King James Version
¶ Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!
Complete Jewish Bible
Yeshua said to his talmidim, “It is impossible that snares will not be set. But woe to the person who sets them!
Berean Standard Bible
Jesus said to His disciples, “It is inevitable that stumbling blocks will come, but woe to the one through whom they come!
American Standard Version
And he said unto his disciples, It is impossible but that occasions of stumbling should come; but woe unto him, through whom they come!
World English Bible Messianic
He said to the disciples, “It is impossible that no occasions of stumbling should come, but woe to him through whom they come!
Geneva Bible (1599)
Then said he to his disciples, It can not be auoided, but that offences will come, but wo be to him by whome they come.
Young's Literal Translation
And he said unto the disciples, `It is impossible for the stumbling blocks not to come, but woe to him through whom they come;
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Commentary on Luke 17 verses 1–10
1 ¶ Then said he unto the disciples, It is impossible but that offences 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.
3 Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.
4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.
5 And the apostles said unto the Lord, Increase our faith.
6 And 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.
7 But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?
8 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 shalt eat and drink?
9 Doth he thank that servant because he did the things that were commanded him? I trow not.
10 So 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.
I. II. Main points1. 2. Sub-points
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 (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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TertullianAD 220
Against Marcion Book IV
Then, turning to His disciples, He says: "Woe unto him through whom offences come! It were better for him if he had not been born, or if a millstone were hanged about his neck and he were cast into the sea, than that he should offend one of these little ones," that is, one of His disciples.
Pseudo-ClementAD 400
Recognitions (Book III)
Be not, my brethren, distressed by those things that have been done, but give heed to the future: for what is passed is ended; but the things which threaten are dangerous to those who shall fall in with them. For offenses shall never be wanting in this world, so long as the enemy is permitted to act according to his will; in order that the prudent and those who understood his wiles may be conquerors in the contests which he raises against them; but that those who neglect to learn the things that pertain to the salvation of their souls, may be taken by him with merited deceptions.
Pseudo-ClementAD 400
Clementine Homilies, Homily 12
Then Peter answered, "The prophet of the truth has said, 'Good things must needs come, and blessed, said he, is he by whom they come; in like manner evil things must needs come, but woe to him through whom they come.' But if evil things come by means of evil men, and good things are brought by good men, it must needs be in each man as his own to be either good or bad, and proceeding from what he has proposed, in order to the coming of the subsequent good or evil, which, being of his own choice, are not arranged by the providence of God to come from him.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
But by the punishment of the man who offends, learn the reward of him who saves. For had not the salvation of one soul been of such exceeding care to Christ, He would not threaten with such a punishment the offender.
JeromeAD 420
Against the Pelagians 2.15
“It is impossible,” he says, “that scandals should not come.” I suppose that a scandal is a sin because sin comes through scandal. “In many things we all offend.” Granted that I have not come to ruin, but I have certainly offended not only in one thing but also in many things.
Cyril of AlexandriaAD 444
Commentary on the Gospel of Luke, Sermons 113-116 (fragments)
What are the offences which Christ mentions as being in every way certain to happen? Offences then are of two kinds: for some are against the glory of the Supreme Being, and assail That Substance Which transcends all, as far at least as regards the purpose of the contrivers of them: while other offences happen from time to time against ourselves, and proceed no further than to the injury of some of the brethren, who are our partners in the faith. For whatever heresies have been invented, and every argument which opposes itself to the truth, resist really the glory of the supreme Godhead, by drawing away those who are caught therein from the uprightness and exactness of the sacred doctrines. And the Saviour has attached a bitter penalty against those who lay such stumbling-blocks in men's road.
Perhaps, however, these are not the offences here referred to, but those rather, which very frequently from human infirmity happen between friends and brethren: and the accompanying discourse which immediately follows these opening remarks, and which speaks of our pardoning the brethren in case they ever sin against us, leads us to the idea that these were the offences meant. And what then are these offences? Mean and annoying actions, I suppose; fits of anger, whether on good grounds or without justification; insults; slanders very frequently; and other stumbling-blocks akin and similar to these. Such, He says, must needs come. Is this then because God, Who governs all, obliges men to their commission? Away with the thought: for from Him comes nothing that is evil, yes! rather He is the fountain of all virtue. Why then must they happen? Plainly because of our infirmity: "for in many things we all of us stumble," as it is written. Nevertheless there will be woe, He says, to the man who lays the stumbling-blocks in the way: for He does not leave indifference in these things without rebuke, but restrains it rather by fear of punishment. Nevertheless He commands us to bear with patience those who occasion them.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILIES 113-16
The accompanying discussion that immediately follows these opening remarks and speaks of our pardoning our brothers and sisters in case they ever sin against us leads us to the idea that these were the offenses meant. What are these offenses? They are, I suppose, mean and annoying actions, fits of anger whether on good grounds or without justification, insults, slander, and other stumbling blocks similar to these. He says that these temptations must come. Is this then because God, who governs all, forces people to their commission of sin? Away with the thought! Nothing that is evil comes from him. He is the fountain of all virtue. Why then must this happen? They clearly happen because of our infirmity, for all of us stumble in many things, as it is written. Nevertheless he says that there will be woe to the person who lays the stumbling blocks in the way. He does not leave indifference in these things without rebuke but restrains it by fear of punishment. He still commands us to bear with patience those who cause sins to happen.
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
Now there are two kinds of offences, of which the one resist the glory of God, but the other serve only to cause a stumbling-block to the brethren. For the inventions of heresies, and every word that is spoken against the truth, are obstructions to the glory of God. Such offences however do not seem to be mentioned here, but rather those which occur between friends and brethren, as strifes, slanders, and the like. Therefore He adds afterwards, If thy brother trespass against thee, rebuke him.
Peter ChrysologusAD 450
SERMON 27
Hear the Lord saying, “Woe to the world because of scandals!” A scandal tempts the saints, fatigues the cautious, throws down the incautious, disturbs all things and confuses all people. It is true that in this present passage the Lord is talking about the scandal of his passion.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
This is spoken according to the custom of the province of Palestine; for among the ancient Jews the punishment of those who were guilty of the greater crimes was that they should be sunk into the deep with a stone tied to them; and in truth it were better for a guilty man to finish his bodily life by a punishment however barbarous, yet temporal, than for his innocent brother to deserve the eternal death of his soul. Now he who can be offended is rightly called a little one; for he who is great, whatsoever he is witness of, and how great soever his sufferings, swerves not from the faith. As far then as we can without sin, we ought to avoid giving offence to our neighbours. But if an offence is taken at the truth, it is better to let the offence be, than that truth should be abandoned.
BedeAD 735
On the Gospel of Luke
And he said to his disciples: It is impossible that scandals should not come, but woe to him through whom they come. The Apostle also says: There must be heresies, that those who are approved may be made manifest among you. It is therefore impossible in this world, so full of errors and afflictions, that scandals will not come very often; but woe to him who, by his fault, causes what is inevitable to come through him. Although some false brother or Judas himself, who was preparing his mind for betrayal, may be understood here by the general sense, this passage yet looks back to the previous context, where the Lord, speaking about giving alms, is mocked by the Pharisees. For he who reproaches one speaking rightly certainly provides a scandal, that is, a stumbling block and ruin to weak listeners, especially if he, like the Pharisees, appears to possess knowledge of the law. Rebuking whom, the Apostle says: And the weak brother perishes by your knowledge, for whom Christ died (I Cor. VIII).
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
Because the Pharisees were covetous and railed against Christ when He preached poverty, He put to them the parable of the rich man and Lazarus. Afterwards, in speaking with His disciples concerning the Pharisees, He declares them to be men who caused division, and placed obstacles in the divine way. As it follows; Then said he unto his disciples, It is impossible but that offences will come, that is, hindrances to a good life and which is pleasing to God.
Or, He says that there must arise many obstacles to preaching and to the truth, as the Pharisees hindered the preaching of Christ. But some ask, If it needs be that offences should come, why does our Lord rebuke the author of the offences? for it follows, But woe to him through whom they come. For whatsoever necessity engenders is pardonable, or deserving of pardon. But observe, that necessity itself derives its birth from free-will. For our Lord, seeing how men cling to evil, and put forward nothing good, spoke with reference to the consequence of those things which are seen, that offences must needs come; just as if a physician, seeing a man using an unwholesome diet, should say, It is impossible but that such a one should be sick. And therefore to him that causes offences He denounces woe, and threatens punishment, saying, It were better for him that a mill-stone were hanged about his neck, and he cast into the sea, &c.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 17:1 captures a solemn declaration from Jesus to His disciples, asserting the unavoidable reality of "offences" or "stumbling blocks" in the world, yet simultaneously pronouncing a severe pronouncement of judgment upon any individual who becomes the instrument through which such spiritual harm arises.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its urgent message. The use of Hyperbole is evident in the strong declaration "It is impossible but that offences will come," emphasizing the absolute certainty of stumbling blocks appearing in a fallen world. This is not a literal impossibility of their absence, but a rhetorical device to underscore their pervasive nature. The term "woe" functions as a powerful Exclamation or Interjection, conveying intense emotion—grief, lament, and most significantly, divine judgment. This stark pronouncement serves as a Warning, immediately juxtaposing the inevitability of stumbling blocks with the severe accountability of those who cause them. Furthermore, the verse utilizes Contrast by setting the unavoidable presence of "offences" against the specific and severe condemnation of the individual responsible for them, thereby shifting the focus from the general problem to personal culpability.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 17:1 underscores a profound theological truth about the nature of sin and human responsibility. While acknowledging the pervasive reality of evil and the inevitability of spiritual pitfalls in a fallen world, Jesus places immense moral weight on the individual who becomes an instrument of such harm. This teaching reveals God's deep concern for the spiritual well-being of His people, particularly the vulnerable, and highlights the serious consequences for those who lead others astray. It speaks to the sanctity of individual faith and the communal responsibility within the body of Christ to protect and nurture spiritual growth, rather than to hinder or destroy it. This principle finds echoes throughout Scripture, emphasizing the gravity of influence and the divine judgment awaiting those who disregard the spiritual welfare of others.
REFLECTION AND APPLICATION
Luke 17:1 serves as a profound call to self-examination and ethical living for every disciple of Christ. While we cannot prevent all "offences" from entering the world, we are held to account for our personal contribution to them. This verse challenges us to consider the far-reaching impact of our words, actions, attitudes, and even our silence on the spiritual journey of others. It compels us to live with a heightened awareness of our influence, particularly on those who are new in faith, vulnerable, or struggling. True discipleship involves not only pursuing personal holiness but also diligently protecting and nurturing the faith of our brothers and sisters, even if it requires personal sacrifice or restraint of our own liberties. The "woe" is a stark reminder that God takes the spiritual harm of His children with utmost seriousness, urging us to strive for a life that consistently builds up, encourages, and points others towards Christ, rather than causing them to stumble or fall away.
Questions for Reflection
FAQ
What exactly does "offences" (skandalon) mean in this context?
Answer: In Luke 17:1, "offences" translates the Greek word skandalon (σκάνδαλον), which literally refers to a trap, a snare, or the bait-stick of a trap. Figuratively, and as used by Jesus, it means anything that causes someone to stumble, fall into sin, or abandon their faith. It's not merely an insult or a minor annoyance. Instead, it denotes an action, attitude, or situation that leads another person into spiritual harm, moral compromise, or even apostasy. The emphasis is on leading someone astray from the path of righteousness or causing them to violate their conscience or God's commands. This concept is further explored in passages like Romans 14:13 and 1 Corinthians 8:9.
Does "It is impossible but that offences will come" imply that God wills people to stumble?
Answer: No, this statement does not imply that God wills or desires for people to stumble or fall into sin. Instead, Jesus is making a realistic and sober assessment of the fallen human condition and the pervasive presence of evil in the world. Given the reality of sin, human weakness, and the active work of the adversary, it is an unavoidable fact that situations and influences will arise that can cause people to stumble spiritually. The phrase "it is impossible but that" (ἀνένδεκτόν ἐστιν μὴ) highlights the certainty of their occurrence, not divine ordination of the act itself. The subsequent "woe" pronounces severe judgment upon those who become the instruments through which these stumbling blocks occur, clearly indicating God's displeasure with those who cause others to sin, rather than with the mere existence of temptation. This distinction is crucial for understanding God's character and human responsibility.
Who are the "him" through whom offences come, and what is the nature of the "woe"?
Answer: The "him" refers to any individual who, through their actions, words, or even negligence, becomes the direct cause or instrument of a "stumbling block" for another person, leading them into sin or away from faith. This could be someone who actively tempts, teaches false doctrine, or lives in a way that compromises another's faith. The "woe" (οὐαί, ouai) is a strong prophetic exclamation of lament, grief, and divine judgment. It signifies severe divine displeasure and impending doom. It is not merely an expression of sorrow, but a pronouncement of condemnation and a warning of the dire consequences that await those who are responsible for causing spiritual harm to others. Jesus reiterates similar strong warnings in other contexts, such as in Matthew 23 where He pronounces "woes" upon the Pharisees for their hypocrisy and for hindering people from entering the kingdom of heaven.
CHRIST-CENTERED FULFILLMENT
While Luke 17:1 warns of the inevitability of stumbling blocks and the severe judgment for those who cause them, it implicitly points to Christ as the ultimate solution and the perfect antithesis to such spiritual harm. Jesus Himself is presented throughout Scripture as the one who never causes anyone to stumble, but rather is the Rock of Salvation and the Way, the Truth, and the Life. He came not to put stumbling blocks in our path, but to remove them through His atoning sacrifice on the cross, becoming the Lamb of God who takes away the sin of the world. Furthermore, Jesus embodies the very opposite of causing others to stumble; He is the one who actively seeks and saves the lost (Luke 19:10), welcomes the vulnerable (Matthew 19:14), and provides the grace and strength necessary to overcome temptation and avoid spiritual pitfalls (Hebrews 4:15-16). His life and ministry are the ultimate example of living in a way that builds up, heals, and leads humanity into righteousness, offering a stark contrast to those upon whom the "woe" is pronounced. Through His Spirit, believers are empowered to follow His example, becoming agents of grace and truth rather than sources of stumbling.