TRV
Translation
King James Version
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.
KJV (with Strong's)
And G1161 the Lord G2962 said G2036, If G1487 ye had G2192 faith G4102 as G5613 a grain G2848 of mustard seed G4615, ye might G302 say G3004 unto this G5026 sycamine G4807 tree, Be thou plucked up by the root G1610, and G2532 be thou planted G5452 in G1722 the sea G2281; and G2532 it should G302 obey G5219 you G5213.
Complete Jewish Bible
The Lord replied, “If you had trust as tiny as a mustard seed, you could say to this fig tree, ‘Be uprooted and replanted in the sea!’ and it would obey you.
Berean Standard Bible
And the Lord answered, “If you have faith the size of a mustard seed, you can say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it will obey you.
American Standard Version
And the Lord said, If ye had faith as a grain of mustard seed, ye would say unto this sycamine tree, Be thou rooted up, and be thou planted in the sea; and it would obey you.
World English Bible Messianic
The Lord said, “If you had faith like a grain of mustard seed, you would tell this sycamore tree, ‘Be uprooted, and be planted in the sea,’ and it would obey you.
Geneva Bible (1599)
And the Lord said, If ye had faith, as much as is a graine of mustard seede, and should say vnto this mulberie tree, Plucke thy selfe vp by the rootes, and plant thy selfe in the sea, it should euen obey you.
Young's Literal Translation
and the Lord said, `If ye had faith as a grain of mustard, ye would have said to this sycamine, Be uprooted, and be planted in the sea, and it would have obeyed you.
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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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Clement of AlexandriaAD 215
The Stromata Book 5
Such were the apostles, in whose case it is said that "faith removed mountains and transplanted trees."
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
Or this is said because faith keeps out the unclean spirit, especially since the nature of the tree falls in with this meaning. For the fruit of the mulberry is at first white in the blossom, and being formed from thence grows red, and blackens as it gets ripe. The devil also having by transgression fallen from the white flower of the angelic nature and the bright beams of his power, grows terrible in the black odour of sin.
Pseudo-ClementAD 400
Recognitions (Book V)
He is the true worshipper of God, who not only is himself free from passions, but also sets others free from them; though they be so heavy that they are like mountains, he removes them by means of the faith with which he believes in God. Yea, by faith he truly removes mountains with their trees, if it be necessary.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. 57. in Matt.) He mentions the mustard seed, because, though small in size, it is mightier in power than all the others. He implies then that the least part of faith can do great things. But though the Apostles did not transplant the mulberry tree, do not thou accuse them; for our Lord said not, You shall transplant, but, You shall be able to transplant. But they did not, because there was no need, seeing that they did greater things. (Hom. 32 in 1 ad Cor. c. 13:2.). But some one will ask, How does Christ say, that it is the least part of faith which can transplant a mulberry tree or a mountain, whereas Paul says that it is all faith which moves mountains? We must then answer, that the Apostle imputes the moving of mountains to all faith, not as though only the whole of faith could do this, but because this seemed a great thing to carnal men on account of the vastness of the body.
The mulberry may be also compared to the devil, for as by the leaves of the mulberry tree certain worms are fed, so the devil, by the imaginations which proceed from him, is feeding for us a never dying worm; but this mulberry tree faith is able to pluck out of our souls, and plunge it into the deep.
Augustine of HippoAD 430
SERMON 246.3
A mustard seed looks small. Nothing is less noteworthy to the sight, but nothing is stronger to the taste. What does that signify but the very great fervor and inner strength of faith in the church?
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILIES 113-16
They ask, “Add faith to us.” They do not ask simply for faith, for perhaps you might imagine them to be without faith. They rather ask Christ for an addition to their faith and to be strengthened in faith. Faith partly depends on us and partly is the gift of the divine grace. The beginning of faith depends on us and our maintaining confidence and faith in God with all our power. The confirmation and strength necessary for this comes from the divine grace. For that reason, since all things are possible with God, the Lord says that all things are possible for him who believes. The power that comes to us through faith is of God. Knowing this, blessed Paul also says in the first epistle to the Corinthians, “For to one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, and to another faith in the same Spirit.” You see that he has placed faith also in the catalogue of spiritual graces. The disciples requested that they might receive this from the Savior, contributing also what was of themselves. By the descent upon them of the Holy Spirit, he granted it to them after the fulfillment of the dispensation. Before the resurrection, their faith was so feeble that they were liable even to the charge of being “little of faith.”
Gregory the Dialogist (as quoted by Aquinas, AD 1274)AD 604
Catena Aurea by Aquinas
(22. Mor. c. 21.) That is, that the faith which has already been received in its beginning, might go on increasing more and more unto perfection.
BedeAD 735
On the Gospel of Luke
The Lord said: If you had faith as a grain of mustard seed, you would say to this mulberry tree: Be uprooted, and be transplanted into the sea, and it would obey you. He compares perfect faith to a grain of mustard seed, which is indeed humble to the face and fervent in the heart, seen as vile to those looking upon it everywhere and appearing to have no strength, but when pressed it shows what perfection it carries inside. It should also be noted that a grain of mustard serves very beneficially for the purgation of the head. For if you thoroughly grind it and sift it with tepid fatty honey, and gargle with it fasting under the warm sun or in the bath, it purges all harmful moisture from the head even if it is quite thick, and it prevents imminent weaknesses from arising. Thus indeed, faith tested by the pestle of temptations, sifted through the sieve of discernment from all the surface of light thoughts, and sweetened with the honey of perfect love, not only exhausts all vices from the heart, which is the head of our inner man, but it also prevents them from being able to gather in the future. And the mulberry tree to be uprooted and transplanted into the sea, or simply placed, can be understood because it evidently is a sign of consummate faith commanding the elements with a word, so that what was said of one thing in particular is believed to apply generally to all. Finally, the Lord says elsewhere when the fig tree withered by the word, and the disciples marveled: If you have faith and do not doubt, not only will you do what is done to the fig tree, but if you say to this mountain, be taken up and cast into the sea, it will happen (Matthew XXI). Or certainly by the mulberry tree, whose fruit and twigs redden with a bloody color and hence is called "rubus" in Latin, the Gospel of the cross is expressed, which through the faith of the apostles, having been uprooted from the Jewish people in whom it was held as in a stem of origin, was transplanted and planted into the sea of the Gentiles. The sense is also supported by the parables joined to this sentence, which deals with the ministers of the word. It is also helpful to note that mulberry leaves, when thrown on a serpent, bring death to it because the word of the cross, while bringing health to all, takes away all harmful things.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
Or our Lord here compares perfect faith to a grain of mustard seed, because it is lowly in appearance, but fervid in heart. But mystically by the mulberry tree, (whose fruit and branches are red with a blood-red colour,) is represented the Gospel of the cross, which, through the faith of the Apostles being uprooted by the word of preaching from the Jewish nation, in which it was kept as it were in the lineal stock, was removed and planted in the sea of the Gentiles.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
The disciples hearing our Lord discoursing of certain arduous duties, such as poverty, and avoiding offences, entreat Him to increase their faith, that so they might be able to follow poverty, (for nothing so prompts to a life of poverty as faith and hope in the Lord,) and through faith to guard against giving offences. Therefore it is said, And the Apostles said unto the Lord, Increase our faith.
But our Lord told them that they asked well, and that they ought to believe stedfastly, forasmuch as faith could do many things; and hence it follows, And the Lord said, If ye had faith as a grain of mustard seed, &c. Two mighty acts are here brought together in the same sentence; the transplanting of that which was rooted in the earth, and the planting thereof in the sea, (for what is ever planted in the waves?) by which two things He declares the power of faith.
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 17:6 encapsulates Jesus' profound teaching on the extraordinary power inherent in even the smallest measure of genuine faith. Responding to the disciples' plea for increased faith, Jesus illustrates that the efficacy of faith does not depend on its quantity, but on the omnipotence of God in whom it is placed. Through the vivid imagery of a tiny mustard seed empowering the uprooting of a deeply entrenched sycamine tree and its transplantation into the sea, Jesus assures His followers that no obstacle is insurmountable when God's boundless power is activated through sincere trust.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 17:6 is rich in literary devices that amplify its profound message. The most prominent is Hyperbole, where Jesus uses extreme exaggeration (uprooting a sycamine tree and planting it in the sea) to emphasize the extraordinary power available through faith, not to suggest a literal action. A Simile is employed with "faith as a grain of mustard seed," comparing the smallness and inherent vitality of genuine faith to a tiny yet potent seed. The "mustard seed" also functions as a Metaphor or Symbolism for something seemingly insignificant yet possessing immense potential for growth and impact. Similarly, the "sycamine tree" serves as a Symbol for deeply rooted, formidable, or seemingly insurmountable obstacles in life. Finally, the phrase "it should obey you" utilizes Personification, attributing human-like obedience to an inanimate tree, thereby highlighting the absolute authority and power that God grants to those who exercise genuine faith.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 17:6 profoundly illustrates that the efficacy of faith is not rooted in its quantity or the strength of the believer, but solely in the infinite power and faithfulness of God, who is the ultimate object of that faith. It teaches that faith acts as a conduit through which God's omnipotence can operate, enabling the accomplishment of tasks that are humanly impossible. This passage underscores God's sovereignty and His willingness to intervene in the natural order in response to genuine trust, demonstrating that no obstacle is too great for Him. It challenges believers to shift their focus from the magnitude of their challenges or the perceived smallness of their faith to the boundless capacity of the God they serve.
REFLECTION AND APPLICATION
Luke 17:6 offers profound encouragement and a vital reorientation for every believer. It teaches us not to despair or be discouraged if our faith feels small or inadequate, for its power is derived from the infinite God in whom it is placed, not from our own perceived strength. The passage calls us to cultivate a radical trust in God's ability to act, even when circumstances seem utterly hopeless or challenges appear insurmountable. This means focusing less on the "size" of our faith and more on the "size" of our God. When confronted with deeply entrenched personal struggles, relational brokenness, systemic injustices, or seemingly impossible ministry goals, this verse empowers us to approach them with the conviction that God's power, activated through even a "grain of mustard seed" faith, can bring about miraculous transformation. It invites us to pray boldly, to act courageously, and to persevere faithfully, knowing that the God who can move a sycamine tree into the sea is capable of anything.
Questions for Reflection
FAQ
Is Jesus literally telling us to move trees or perform other physical miracles?
Answer: No, Jesus is not giving a literal instruction for believers to physically uproot trees and plant them in the sea. This statement is a powerful example of hyperbole, a literary device involving extreme exaggeration used to emphasize a point. The purpose of this vivid imagery is to illustrate the extraordinary, supernatural power that God can unleash through even a small amount of genuine faith. It signifies that no obstacle, no matter how deeply entrenched or impossible it seems, is too great for God when His power is activated through a trusting heart.
What does "faith as a grain of mustard seed" truly mean? Does it imply that a tiny faith is all we need, or should we strive for more?
Answer: "Faith as a grain of mustard seed" does not imply that the quantity of faith is paramount, nor does it suggest that a minimal faith is the ultimate goal. Instead, it emphasizes the quality and authenticity of faith. The mustard seed, though tiny, is a living seed with inherent vitality and immense growth potential. Similarly, even a small, genuine, and living faith – one that is truly rooted in trust in God – possesses extraordinary power because it connects to the limitless power of God. The disciples had asked for "more faith" (Luke 17:5), but Jesus redirected their understanding, teaching them that it's not about accumulating a large amount of faith, but about having a sincere, active faith, however small it may feel, that is directed towards the omnipotent God.
Why did Jesus specifically choose a "sycamine tree" for His illustration?
Answer: Jesus chose the sycamine tree (black mulberry) because it was well-known in that region for its deep, strong, and extensive root system. This characteristic made it an exceptionally difficult tree to uproot, representing a formidable, seemingly immovable obstacle. By choosing such a tree, Jesus vividly underscored the magnitude of the "impossible" task that faith could accomplish. It served as a powerful symbol for deeply entrenched problems, stubborn habits, or seemingly insurmountable challenges that human effort alone cannot overcome, highlighting that with God, even the most deeply rooted obstacles can be removed.
CHRIST-CENTERED FULFILLMENT
Luke 17:6, while spoken by Jesus, finds its ultimate fulfillment and deepest meaning in Christ Himself. He is not merely the one who teaches about faith, but the very object, author, and perfecter of our faith (Hebrews 12:2). The power to move "sycamine trees" – to overcome sin, death, and the seemingly impossible obstacles of a fallen world – is fully realized through His redemptive work. It is by His life, death, and resurrection that the greatest "sycamine tree" of all, the power of sin and death, was "plucked up by the root" and overcome. Furthermore, Christ indwells believers through the Holy Spirit, making the power to live a life of faith and overcome challenges accessible. When Jesus promises that believers will do "greater works" than He did (John 14:12), it is not by their own strength, but by the power of the Spirit working through them, enabling them to do "all things through Christ who strengthens" them (Philippians 4:13). Thus, the "grain of mustard seed" faith is faith in Christ, and the power that moves mountains and uproots trees is "Christ in you, the hope of glory" (Colossians 1:27).