TRV
Translation
King James Version
Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.
Complete Jewish Bible
Watch yourselves! If your brother sins, rebuke him; and if he repents, forgive him.
Berean Standard Bible
Watch yourselves. If your brother sins, rebuke him; and if he repents, forgive him.
American Standard Version
Take heed to yourselves: if thy brother sin, rebuke him; and if he repent, forgive him.
World English Bible Messianic
Be careful. If your brother sins against you, rebuke him. If he repents, forgive him.
Geneva Bible (1599)
Take heede to your selues: if thy brother trespasse against thee, rebuke him: and if hee repent, forgiue him.
Young's Literal Translation
`Take heed to yourselves, and, if thy brother may sin in regard to thee, rebuke him, and if he may reform, forgive him,
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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
Such identity of care proceeds from one and the same Being. A trespassing brother He will have rebuked. If one failed in this duty of reproof, he in fact sinned, either because out of hatred he wished his brother to continue in sin, or else spared him from mistaken friendship, although possessing the injunction in Leviticus: "Thou shalt not hate thy brother in thine heart; thy neighbor thou shalt seriously rebuke, and on his account shalt not contract sin.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
After the parable of the rich man who is tormented in punishment, Christ added a commandment to give forgiveness to those who turn themselves from their trespasses, lest any one through despair should not be reclaimed from his fault; and hence it is said, Take heed to yourselves.
That there might neither be hard-wrung pardon, nor a too easy forgiveness, neither a harsh upbraiding, to dishearten, nor an overlooking of faults, to invite to sin; therefore it is said in another place, Tell him his fault between him and thee alone. (Mat. 18:15.) For better is a friendly correction, than a quarrelsome accusation. The one strikes shame into a man, the other moves his indignation. He who is admonished will more likely be saved, because he fears to be destroyed. For we more readily give ear to counsel than yield to injury. Fear is a weak preserver of consistency, but shame is an excellent master of duty. For he who fears is restrained, not amended. But He has well said, If he trespass against thee. For it is not the same thing to sin against God and to sin against man.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILIES 113-16
He says, “If he who sins against you repents and acknowledges his fault, you shall forgive him not only once, but very many times.” We … must rather imitate those whose business it is to heal our bodily diseases and who do not care for a sick person once only or twice, but just as often as he happens to become ill. Let us remember that we also are liable to infirmities and overpowered by our passions. This being the case, we pray that those who have the duty to rebuke us and who have the authority to punish us may show themselves forgiving and kind to us. It is our duty, having a common feeling for our mutual infirmities, to bear one another’s burdens, so we will fulfill the law of Christ. Observe also that in the Gospel according to Matthew, Peter makes the inquiry, “How often will my brother sin against me, and I forgive him?” The Lord then tells the apostles, “Although he sins seven times in the day,” that is, frequently, “and will acknowledge his fault, you shall forgive him.”
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
But we must mark, that He does not bid us forgive every one who sins, but him only who repents of his sins. For by taking this course we may avoid offences, hurting no one, correcting the sinner with a righteous zeal, extending the bowels of mercy to the penitent.
By using the number seven He assigns no bound to the giving of pardon, but commands us either to forgive all sins, or always to forgive the penitent. For by seven the whole of any thing or time is frequently represented.
BedeAD 735
On the Gospel of Luke
Take heed to yourselves. If your brother sins, rebuke him, and if he repents, forgive him. We read something similar in Leviticus: You shall not hate your brother in your heart; you shall surely rebuke your neighbor and not bear sin because of him (Lev. 19). He therefore shows the order in which we can avoid scandals and escape eternal woe: if we take care not to offend anyone, if we rebuke the sinner with the zeal of justice, if we open the bowels of mercy and compassion to the penitent. Here it must be carefully noted that we are commanded not to forgive indiscriminately but to forgive the one who repents. And first, indeed, to rebuke the sinner with mercy, so that we may justly have someone to forgive afterwards. Therefore, whoever sees his brother sin and remains silent is no less a transgressor of the Lord's command than he who refuses to grant pardon to the penitent. For he who said, If he repents, forgive, preceded it with, If he sins, rebuke. Therefore, mercy on a brother is to be granted after rebuke, but certainly to the one who turns away from error by repenting, lest forgiveness be either too difficult or indulgence too lax.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
As if He says, Offences must needs come; but it does not follow that you must perish, if only you be on your guard: as it need not that the sheep should perish when the wolf comes, if the shepherd is watching. And since there are great varieties of offenders, (for some are incurable, some are curable,) He therefore adds, If thy brother trespass against thee, rebuke him.
But some one may well ask, If when I have several times forgiven my brother he again trespass against me, what must I do with him? In answer therefore to this question He adds, And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; forgive him.
Douglas Wilson
Letters Edited on the Road So Make Allowances
Forgiveness as a transaction is impossible until the offender seeks that forgiveness. Forgiveness as a readiness to conduct the transaction is possible now. You can’t give the present until it is requested, but you can have it wrapped and sitting by the door.
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 17:3 presents a foundational teaching from Jesus concerning the essential Christian practice of interpersonal reconciliation. It outlines a two-fold responsibility for the offended believer: first, to courageously confront a sinning brother with a loving rebuke, and second, to extend immediate and complete forgiveness upon genuine repentance. This command underscores the profound importance of maintaining purity and unity within the community of faith, emphasizing both accountability for sin and the boundless grace required for restoration.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 17:3 employs several powerful literary devices. The most prominent is the Imperative Mood, seen in "Take heed," "rebuke him," and "forgive him." These are direct commands from Jesus, emphasizing the non-negotiable nature and urgency of these actions for His disciples. There is also clear Conditional Language ("If thy brother trespass... and if he repent..."), which structures the ethical process, outlining the specific circumstances under which these actions are to be taken. This creates a cause-and-effect relationship, where forgiveness is contingent upon repentance. The verse also exhibits a form of Parallelism in its structure, presenting a balanced sequence of offense, confrontation, repentance, and forgiveness, highlighting the reciprocal nature of reconciliation within the community. Finally, the use of "brother" employs Metonymy, where "brother" stands for any fellow believer, underscoring the familial bond and mutual responsibility within the Christian community.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 17:3 is a profound theological statement on the nature of divine and human forgiveness, reflecting God's character and His design for His people. It teaches that while God is infinitely gracious, His forgiveness for humanity is predicated on genuine repentance, as seen in the call for us to imitate this pattern with one another. This passage underscores that true Christian community is not one free from conflict, but one where conflict is addressed biblically, leading to reconciliation rather than division. It challenges believers to embody radical grace, mirroring the forgiveness they have received from God, and to prioritize the restoration of relationships over personal grievances or the desire for retribution. This command to both confront and forgive is a cornerstone of healthy spiritual living and communal unity.
REFLECTION AND APPLICATION
Luke 17:3 presents a challenging yet liberating framework for navigating interpersonal conflict within the Christian community and beyond. It calls us to a high standard of both courage and grace. The initial command to "take heed to yourselves" reminds us that our own spiritual state is paramount; we must approach these difficult situations with humility, prayer, and a desire for God's will, not personal vindication. When an offense occurs, the instruction to "rebuke him" requires immense courage and love, compelling us to address sin directly and constructively, rather than allowing bitterness to fester or gossiping about the offense. This is not about condemnation, but about restoration—speaking the truth in love for the spiritual well-being of our brother. Crucially, the command to "forgive him" upon repentance is perhaps the most radical. It demands a willingness to release the offender from the debt, to let go of the hurt, and to offer a fresh start, even if the offense is repeated. This process is vital for healing broken relationships, fostering genuine reconciliation, and cultivating a community marked by Christ-like love and grace, rather than unresolved conflict or unforgiveness. It reminds us that forgiveness is not merely an emotion but a decisive act of the will, mirroring the boundless forgiveness God extends to us.
Questions for Reflection
FAQ
Does Luke 17:3 mean I only have to forgive someone if they repent?
Answer: Luke 17:3 explicitly links forgiveness to repentance: "if he repent, forgive him." This passage highlights the necessary conditions for the restoration of relationship and the release of the offender from the consequences of their sin within the community. Genuine repentance, which involves acknowledging wrongdoing and turning from it, is essential for true reconciliation. However, the broader biblical teaching on forgiveness is multifaceted. While this verse focuses on the conditions for full reconciliation, believers are also called to cultivate a spirit of forgiveness and to release bitterness in their own hearts, regardless of the offender's response. This internal act of forgiveness, letting go of resentment, is for the offended person's own spiritual health and is not always contingent on the other person's repentance. Jesus' teaching on loving enemies in Matthew 5:44 and His prayer on the cross, "Father, forgive them, for they know not what they do," demonstrate a willingness to forgive even when repentance is absent, though full restoration of fellowship often requires it. So, while you are commanded to forgive upon repentance for the sake of reconciliation, you are also called to release personal bitterness and maintain a forgiving spirit even when repentance is not offered.
CHRIST-CENTERED FULFILLMENT
Luke 17:3, with its demanding call to rebuke and forgive, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the perfect embodiment of both righteous confrontation and boundless forgiveness. Jesus Himself rebuked sin with unwavering truth, yet always with a redemptive purpose, as seen in His interactions with the Pharisees or His disciples (e.g., Matthew 23:13-36 or Matthew 16:23). More profoundly, Christ's entire mission culminates in His act of forgiveness on the cross. Though humanity had trespassed against God in the most egregious way, Christ, through His sacrificial death, provided the means for our repentance and subsequent forgiveness. His blood atones for our sins, allowing God to "send away" our transgressions (compare Romans 3:25). We are forgiven not because of our inherent worth, but because of His perfect sacrifice and our repentance, which is itself a gift from God. Therefore, when we are commanded to rebuke and forgive, we are called to participate in the very pattern of divine grace demonstrated by our Savior. We become agents of reconciliation, empowered by the Spirit to extend the same radical forgiveness we have received from the Lamb of God, who takes away the sin of the world, thus reflecting His character to a broken world. Our capacity to forgive is a direct outflow of Christ's forgiveness for us, transforming us into ambassadors of His reconciliation (2 Corinthians 5:18-19).