103. Chapter 44 - The Parable of the Unprofitable Servants
Chapter 44 - The Parable of the Unprofitable Servants
Setting The seventeenth chapter of Luke opens with instruction on the solemn responsibility of the disciples for the influence of their lives upon others. There is no indication that this scene was immediately connected with what preceded. The account of the eternal condemnation of the rich man may have led to a general discussion of sin, forgiveness, faith, and works. But the discussion may have arisen on a different occasion. It contains subject matter which Matthew and Mark show Jesus discussed on other occasions, but they are the sort of topics that He would be discussing continually. The four topics are. (1) warning against causing others to stumble (Luke 17:1, Luke 17:2); (2) the duty of forgiveness (Luke 17:3, Luke 17:4); (3) the need and the power of faith (Luke 17:5, Luke 17:6); (4) the parable of the unprofitable servants — salvation by grace rather than by works (Luke 17:7, Luke 17:10).
Stumbling Blocks
“It is impossible but that occasions of stumbling should come; but woe unto him through whom they come” (Luke 17:11). The Greek word for stumbling here means “the bait-stick on a trap and combines the ideas of ensnaring and tripping up.” Since the preceding connection of context is not evident, it seems to mean any sinful act or habit which consciously or unconsciously lures others into sin. The little ones of the next verse are children or those young in the faith. It is impossible that this world shall be free of temptation because God has arranged that we shall have opportunity to develop character and prove ourselves worthy in a world that offers temptation and freedom of choice. This freedom makes certain that some will choose the wrong. Human experience confirms these expectations. The millstone is not the relatively small stone operated by hand, but a huge stone which was turned by an animal. The dramatic character of the figure is increased by the picture of this immense stone being fastened about the neck of a man who then is cast into the sea. The account of the agonized experience of the rich man in Hades would undoubtedly come to mind as they reflected upon this new warning. The verse divisions in the Scripture were made in the Middle Ages. They are usually excellent. At this point Plummer argues that take heed to yourselves belongs with Luke 17:2 as a warning similar to He that hath ears to hear, let him hear. But it fits with either verse.
Forgiveness and Reconciliation
“If thy brother sin, rebuke him; and if he repent, forgive him” (Luke 17:3). This is the general rule, but the fulfillment of the command to rebuke a brother for his sin will require discrimination as to the nature of the sin and the opportunity to offer an effective exhortation. Petty things should not be magnified by major condemnation. To brush the small things aside with a forgiving spirit is often best. Jesus implies here that He is speaking about a matter of considerable import. He follows it with the idea that it is a continuing sin which must be cleared up if there is to be improved fellowship. “And if he sin against thee seven times in a day, and seven times turn again to thee, saying, I repent; thou shalt forgive him” (Luke 17:4). Seven times in a single day! And if this were continued through seventy days, we would have the seventy times seven of which Jesus spoke to Peter (Matthew 18:21). The unlimited nature of our forgiveness is thus vividly portrayed by Jesus. How many times in a day do we sin against God either by transgression or by failing to achieve? In the first verses of this chapter Jesus speaks of the sins which a person commits for which he must be dependent upon the mercy of God. He follows with this instruction concerning the sins others commit against us.
Increase Our Faith
“And the apostles said unto the Lord, Increase our faith” (Luke 17:5). This has enough of the setting of a new beginning of discussion that we cannot be sure whether it is a continuation of the preceding instruction about the influence of one’s life and the duty of constant forgiveness. The warnings just recorded were shocking enough to cause this request for more faith with which to meet such high demands. On the other hand, the request for more faith is the sort of appeal which would be fitting and probable at any time. The same sort of appeal is recorded in Matthew 17:19, Matthew 17:20 and Mark 11:23. The apostles are the ones who make this request in the record of Luke. It would be natural for them to speak out in a discussion of a larger group and to express the longing which was shared by all. The forgiving spirit requires faith as well as a loving heart. This was a hard saying, and they may have asked for faith to follow its leading.
It is most interesting to observe that Jesus does not give them any sort of mechanical rule by which they can increase their faith. “Belief cometh of hearing, and hearing by the word of Christ” (Romans 10:17). “How shall they believe in him of whom they have not heard: and how shall they hear without a preacher?” (Romans 10:14). The apostles themselves have been in the presence of Christ hearing and seeing, and still they ask for help in acquiring more faith. The account of the rich man and Lazarus would bring to their minds that they must face the final judgment. The reason is manifest why Jesus does not now give them instruction as to the methods by which faith can be increased; they were already pursuing the right methods. (1) They were in the presence of Jesus constantly. (2) They were hearing His instruction and seeking to follow it. (3) They were observing His conduct of life and trying to follow His example. (4) They recognized their need for more faith. (5) They sought help from Christ. (6) They had enjoyed the thrilling experience of sharing their faith with others in their evangelistic campaigns.
Increase Your Own Faith The answer of Jesus was a strong rebuke which underscored the fact of their own personal responsibility for the increase of their faith. Out of the actual experience of living with Christ they must gain an increasing faith as a personal achievement. One person cannot have faith for another any more than he can repent for someone else. “If ye had faith as a grain of mustard seed, ye would say unto this sycamore tree, Be thou rooted up, and be thou planted in the sea; and it would obey you” (Luke 17:6.) Had faith implies they do not have such faith. A grain of mustard seed would recall to their minds the parable they had heard Him deliver by the Sea of Galilee and the fascinating picture of the growth of the kingdom from an insignificant beginning to mighty world-encompassing proportions. Be thou rooted up, and be thou planted in the sea is a hyperbole, a figure of speech suggesting the most impossible things are possible with God and may be achieved by godly men of sufficient faith. The apostles were left to wrestle with their own problems of life and were challenged to gain the victory.
Faith and Doubt A preacher once delivered a sermon in praise of doubt which was given flaring headlines in the daily newspapers: “Preacher Glorifies Doubt As Open Door To Faith.” One might as well glorify temptation as the open door to virtue. But he should keep on praying, “Lead us not into temptation but deliver us from the evil one.” The Christian can “rejoice as a strong man to run a race.” When the competition is keen, records are broken and new heights achieved. There is a sense in which a Christian can rejoice that God has placed him in a world where he can give proof on the battlefield of his faith and fidelity. James says, “Count it all joy, my brethren, when ye fall into manifold temptations; knowing that the proving of your faith worketh patience. And let patience have its perfect work” (James 1:2, James 1:3). One could well write over the opening chapters of James’ Epistle, “Lord, increase our faith.” He urges (1) studying the “word of truth,” which God has revealed; (2) praying in faith for more faith; (3) keeping one’s self unspotted from the world; (4) putting faith into practice by helping the unfortunate in the name of Christ; (5) keeping the faith in the assembly of the saints. In the actual experience of life as a Christian we gain more faith by doing.
Tragic Overtones
There was a deep need in the hearts of the apostles that caused them to appeal to Jesus for an increase of faith. It was deeper than the petty annoyances of having to forgive one another constantly amid the wear and tear of daily living. Their faith was reeling under the impact of the ominous, repeated predictions of Jesus concerning His approaching death at the hands of His enemies. They needed more faith desperately. They wanted to believe with more assurance, but how could they? Jesus challenged them to fight the battle out in their own hearts and lives. The death and the resurrection of Jesus became the solid foundation for the faith which overcomes the world.
Unprofitable Servants
Having given the apostles a rebuke which set forth that they must achieve faith for themselves, Jesus then braced them against the false assumption that they could earn salvation. Thy faith hath saved thee is a refrain in the ministry of Jesus. Even when they achieve faith, they must understand that salvation is still a gift from God. Faith is a gift in the sense that God gives the revelation and the intelligence with which to receive it. Man must act in accepting and committing his life. But he can never earn salvation. He is at best an unprofitable servant who is not worth his own salt. If we doubt this estimate, we need to look again at Jesus as He was dying for our redemption on the cross.
“Doth he thank the servant because he did the things that were commanded?” (Luke 17:9). The elemental obligation of man is to obey and serve his Creator. He must not entertain the idea that he is conferring a favor upon God by obeying Him. “Even so ye also, when ye shall have done all the things that are commanded you, say, We are unprofitable servants; we have done that which it was our duty to do” (Luke 17:10). This does not imply that any man ever does all the things that God has commanded. It poses the extreme proposition: even if a man had obeyed in every particular. How much more then since we continually fail to obey? Unprofitable does not mean vile or useless, but not profitable in light of all that the servant has cost the master. This does not deny that God needs man’s services, nor that God will reward his service, and, in fact, praise him in the day of judgment for his fidelity (“Well done, thou good and faithful servant”), but it affirms that man cannot by his utmost efforts ever actually repay God for the countless blessings He bestows. If man should fully do his part (which he never does), he still would fall short of repaying God for life here or the blessed life hereafter.
Jesus here utterly destroys the doctrine of works of supererogation. The Roman Catholic doctrine of supererogation holds that the apostles and “saints” have done so many more good works than were necessary for their salvation, these good works are collected in a treasury of good works from which it is possible to borrow for those who fail to do enough. This intertwines with their doctrines of purgatory, prayers for the dead, and similar teachings. The basic fallacy is the idea that salvation is by works, instead of by faith. Jesus shows that salvation is a gift of God. The acceptance of the gift requires the utmost on our part to obey His commands. But it still remains a gift. We can never earn salvation by our works. It is impossible for a person to do enough to deserve salvation, not to mention doing more than is necessary and being able to lend some of his excess merit to others.