Luke 17:3,4

The Need To Forgive Readily (17:3-4).

Jesus also stresses the need to forgive readily those who recognise their faults. Being unwilling readily to forgive could easily result in causing the weak who have sinned, and sense that they are unforgiven, to stumble and fall away. Such people often need to be made to feel welcome so as to help them to get over their weakness. In such cases being unforgiving can only cause hurt and resentment, and be a stumblingblock to the person who senses that he is not forgiven. And yet it is not always easy to forgive. That is why in the Lord's prayer we are reminded that we should forgive, because we have been forgiven. This is a reminder that we too are weak. And if we consider how much has been forgiven to us, we will find forgiving far less difficult.

Analysis.

a Take heed to yourselves (Luke 17:3 a).

b If your brother sin, rebuke him, and if he repent, forgive him (Luke 17:3 b).

b And if he sin against you seven times in the day, and seven times turn again to you, saying, I repent (Luke 17:4 a).

a You shall forgive him (Luke 17:4 b).

In ‘a' they are told to take heed to themselves, and in the parallel they are to forgive. In ‘b' they are to rebuke a sin in a brother and if he repents to forgive him, and in the parallel the same is to be true if he sin seven times in a day.

Luke 17:3,

Take heed to yourselves,

If your brother sin, rebuke him, and if he repent, forgive him.

And if he sin against you seven times in the day, and seven times turn again to you, saying, I repent,

You shall forgive him.

‘Take heed to yourselves' connects these verses directly to the idea in Luke 17:1. There is no more important attitude towards young believers than to be able to forgive them. That does not, however, mean dealing lightly with sin. If a brother or sister sins then their sin must be drawn to their attention, not in a hypercritical or censorious way, but gently and lovingly in the same way as we would want them to do it to us. Nevertheless they must be shown that it is wrong. Sin must not be condoned. The verb used can mean ‘To speak seriously about, or to warn in order to prevent an action, or in order to bring one to an end'. But then if they acknowledge their sin and change their heart and mind about it they are to be forgiven. Back biting or the nursing of grudges is thus forbidden. In Matthew Jesus amplifies the idea to include seeking the help of others where the person fails to repent (Matthew 18:15).

And the same applies if they sin seven times in the day. This is not a number to be counted so that once we reach seven we can stop, it is really saying, ‘as often as it happens'. The point is that continual forgiveness must be available, just as we need continual forgiveness from God. Thereby they will be strengthened and raised to continue to go forward (instead of stumbling even more) and we will be blessed and forgiven for our own sins.

But to put others before ourselves by avoiding being a stumblingblock, and to forgive others continually for what they do against us, are not easy things to do. They require faith in the One Who holds all things in His hands. That is certainly how the Apostles saw it, for they then turned to Jesus and asked Him in the light of all this to increase their faith. Note the change from ‘disciples' to ‘Apostles'. There were many disciples, only twelve Apostles. The Apostles rightly saw that they had a special responsibility for all the disciples who followed Jesus.

The Power of Little Faith Combined With A Great God Which Will Plant the Kingly Rule of God, And The Need For Humility In The Service Of One Who Gives Such Power (Luke 17:5).

What Jesus has just required of His disciples in Luke 17:1 has made the Apostles appreciate that spiritually they are lacking. So with absolute confidence in their Maser they ask Him to give them increased faith. He had previously given them faith to preach, heal and cast out evil spirits. Now they are asking for more faith so as to enable them to walk without causing others to stumble, and so as to enable them to continually forgive, to say nothing of the other attributes that they are going to need. They want to be men of such faith that they do not fail God.

Jesus therefore points out that what they need is not a greater faith, but faith in a greater God. If their recognition of the greatness of God is sufficient they will be able to do remarkable things, for they have been chosen for that very purpose.

But while guiding them in this Jesus recognises the dangers for them in what He now says of overweening pride, and thus seeks to bring home to them the need to recognise that they will only have the power that He is describing because they are doing what they are commanded to do, and that they do it as servants and not as masters.

Analysis.

a The apostles said to the Lord, “Increase our faith” (Luke 17:5).

b And the Lord said, “If you had faith as a grain of mustard seed, you would say to this sycamine (mulberry) tree, ‘Be you rooted up, and be you planted in the sea, and it would obey you” (Luke 17:6).

c “But who is there of you, having a servant ploughing or keeping sheep, who will say to him, when he is come in from the field, ‘Come straightway and sit down to meat',” (Luke 17:7).

d “And will not rather say to him, ‘Make ready that on which I may sup, and gird yourself, and serve me, until I have eaten and drunk, and afterwards you will eat and drink?' ” (Luke 17:8).

c “Does he thank the servant because he did the things that were commanded?” (Luke 17:9).

b “Even so you also, when you shall have done all the things that are commanded you” (Luke 17:10 a).

a “Say, ‘We are unprofitable servants. We have done that which it was our duty to do.' ” (Luke 17:10 b).

The request for increased faith, if answered, may well open the gate to false pride. Thus in guiding them in the way of faith Jesus carefully reminds them that they are servants who are merely doing their duty. What they will be able to achieve they will be able to achieve because of that fact. They will therefore have nothing to boast about in it.

Note in ‘a' that they request a greater gift of faith, and in the parallel they are to acknowledge that they are thereby only servants doing their duty. In ‘b' they are promised that their faith will such that they will be able to command the sycamine tree to replant itself in the sea, and in the parallel He reminds them that they will only be able to do so because they themselves are under command. In ‘c' he questions whether a servant expects his master to serve him, and in the parallel he questions whether a servant expects to be thanked. Central to all in ‘d' is his responsibility to serve his master.