Church Fathers Commentary Luke 17

Theophylact of Ohrid: Because the Pharisees were covetous and denounced Christ when He preached about poverty, He told them the parable of the rich man and Lazarus. Afterwards, when speaking with His disciples about the Pharisees, He declared them to be men who caused division and placed obstacles in God's way. As it follows: Then said he to his disciples, It is impossible but that offenses will come—that is, hindrances to a good life that is pleasing to God.

St. Cyril of Alexandria: Now, there are two kinds of offenses: one that resists the glory of God, and another that serves only as a stumbling block to the brethren. The inventions of heresies, and every word spoken against the truth, are obstructions to God's glory. However, the offenses mentioned here do not seem to be of that kind, but rather those that occur between friends and brothers, such as strife, slander, and similar things. Therefore, He adds afterwards, If your brother trespass against you, rebuke him.

Theophylact of Ohrid: Alternatively, He says that many obstacles to preaching and to the truth must arise, just as the Pharisees hindered the preaching of Christ. But some ask, if it is necessary that offenses come, why does our Lord rebuke the one who causes them? For it follows, But woe to him through whom they come!

For whatever necessity brings about is pardonable, or at least deserving of pardon. But notice that this necessity is itself born from free will. For our Lord, seeing how people cling to evil and produce no good, spoke about the consequences of what He observed: that offenses must necessarily come.

It is just as if a physician, seeing a man eating an unhealthy diet, should say, "It is inevitable that such a person will become sick." And therefore, He pronounces woe upon the one who causes offenses and threatens punishment, saying, It were better for him that a mill-stone were hanged about his neck, and he cast into the sea, etc.

The Venerable Bede: This refers to a custom in the province of Palestine. Among the ancient Jews, the punishment for those guilty of the greatest crimes was to be sunk in the sea with a stone tied to them. And in truth, it would be better for a guilty man to end his physical life with a punishment that, however barbaric, is still temporary, than for his innocent brother to suffer the eternal death of his soul.

Now, the one who can be offended is rightly called a "little one," for a person who is great does not swerve from the faith, whatever he witnesses or however great his sufferings. Therefore, as much as we can without sinning, we ought to avoid giving offense to our neighbors. But if an offense is taken at the truth, it is better to allow the offense to happen than for the truth to be abandoned.

St. John Chrysostom: From the punishment given to the one who causes offense, learn the reward given to the one who saves. For if the salvation of a single soul were not of such great concern to Christ, He would not have threatened the offender with such a punishment.

St. Ambrose of Milan: After the parable of the rich man who is tormented in punishment, Christ added a commandment to grant forgiveness to those who turn from their trespasses. This was so that no one, out of despair, would fail to be reclaimed from their fault; for this reason, it is said, Take heed to yourselves.

Theophylact of Ohrid: It is as if He says: Offenses will inevitably come, but it does not follow that you must perish, if only you are on your guard. This is just as the sheep do not have to perish when the wolf comes, if the shepherd is watching. And since there are great varieties of offenders (for some are incurable and some are curable), He therefore adds, If your brother trespass against you, rebuke him.

St. Ambrose of Milan: So that there would be neither a hard-wrung pardon nor an overly easy forgiveness—neither a harsh rebuke that disheartens, nor an overlooking of faults that invites sin—it is therefore said in another place, Tell him his fault between him and you alone.

For a friendly correction is better than a quarrelsome accusation. The first instills shame in a person, while the second stirs up their indignation. The one who is admonished is more likely to be saved, because he fears being destroyed. It is good that the one who is corrected should believe you to be their friend rather than their enemy, for we more readily listen to counsel than yield to injury.

Fear is a weak preserver of consistency, but shame is an excellent master of duty, for the one who fears is only restrained, not amended. But Christ has rightly said, If he trespass against you, because it is not the same thing to sin against God as it is to sin against man.

The Venerable Bede: But we must note that He does not command us to forgive everyone who sins, but only the one who repents of their sins. For by taking this course, we can avoid offenses, hurting no one, correcting the sinner with a righteous zeal, and extending the depths of mercy to the penitent.

Theophylact of Ohrid: But someone may well ask: If I have forgiven my brother several times and he trespasses against me again, what must I do with him? In answer to this question, He therefore adds, And if he trespass against you seven times in a day, and seven times in a day turn again to you, saying, I repent; forgive him.

The Venerable Bede: By using the number seven, He sets no limit on granting pardon, but commands us either to forgive all sins or to always forgive the penitent. For the number seven frequently represents the whole of something or the entirety of time.

St. Ambrose of Milan: Alternatively, this number is used because God rested on the seventh day from His works. After the seventh day of the world, everlasting rest is promised to us, so that just as the evil works of that world will then cease, so also may the severity of punishment be lessened.

Theophylact of Ohrid: When the disciples heard our Lord discussing certain difficult duties, such as poverty and avoiding offense, they pleaded with Him to increase their faith. They did this so that they might be able to embrace poverty—for nothing so prompts a life of poverty as faith and hope in the Lord—and through faith to guard against causing offense. Therefore, it is said, And the apostles said to the Lord, “Increase our faith.”

St. Gregory the Great: That is, that the faith which has already been received in its beginning might continue to increase more and more toward perfection.

St. Augustine of Hippo: We may indeed understand that they asked for an increase of that faith by which people believe in things they do not see. But it also signifies a faith in things, by which we believe not with words only, but with the things themselves present before us. And this will happen when the Wisdom of God, by whom all things were made, reveals Himself openly to His saints face to face.

Theophylact of Ohrid: But our Lord told them that they asked well and that they ought to believe steadfastly, since faith could do many things. Therefore, He continued, “If you had faith like a grain of mustard seed...” Two mighty acts are brought together in this same sentence: transplanting what is rooted in the earth, and planting it in the sea (for what is ever planted in the waves?). By these two things, He declares the power of faith.

St. John Chrysostom: He mentions the mustard seed because, though small in size, it is greater in power than all the others. He implies, then, that even the smallest amount of faith can do great things. But though the Apostles did not transplant the mulberry tree, do not accuse them, for our Lord did not say, “You shall transplant,” but, “You shall be able to transplant.” They did not do so because there was no need, since they performed even greater things. But someone will ask: How can Christ say that the smallest amount of faith can transplant a mulberry tree or a mountain, whereas Paul says that it is “all faith” that moves mountains? We must answer that the Apostle attributes the moving of mountains to “all faith,” not as if only the whole of faith could do this, but because this seemed a great thing to carnal men on account of the object’s vast size.

The Venerable Bede: Alternatively, our Lord here compares perfect faith to a grain of mustard seed because it is lowly in appearance but fervent in heart. Mystically, however, the mulberry tree (whose fruit and branches are a blood-red color) represents the Gospel of the cross. Through the faith of the Apostles, this Gospel was uprooted by the word of preaching from the Jewish nation—where it was kept, as it were, in its ancestral line—and was removed and planted in the sea of the Gentiles.

St. Ambrose of Milan: Alternatively, this is said because faith keeps out the unclean spirit, a meaning which the nature of the tree supports. For the fruit of the mulberry is at first white in the blossom; then, being formed from it, grows red and blackens as it ripens. The devil, too, having fallen by transgression from the white flower of his angelic nature and the bright beams of his power, becomes terrible in the black foulness of sin.

St. John Chrysostom: The mulberry tree may also be compared to the devil. For just as certain worms are fed by the leaves of the mulberry tree, so the devil, by the imaginations that proceed from him, is feeding for us a never-dying worm. But faith is able to pluck this mulberry tree out of our souls and plunge it into the deep.

Theophylact of Ohrid: Because faith makes its possessor a keeper of God’s commandments and adorns him with wonderful works, it would seem from this that a person might consequently fall into the sin of pride. Our Lord therefore forewarned His Apostles with a fitting example not to boast in their virtues, saying, But which of you having a servant plowing, etc.

St. Augustine of Hippo: Alternatively, to the many who do not understand this faith in the truth already present, our Lord might seem not to have answered the petitions of His disciples. A difficulty in the connection appears here, unless we suppose He meant the change from faith to faith—from the faith by which we serve God to the faith by which we enjoy Him. For our faith will be increased when we first believe the word that is preached, and then believe the reality that is present. But that joyful contemplation possesses perfect peace, which is given to us in the everlasting kingdom of God.

That perfect peace is the reward for the righteous labors performed in the administration of the Church. So let the servant in the field, whether plowing or feeding—that is, in this life either attending to worldly business or serving foolish people who are like cattle—return home after his labors, which means being united to the Church.

The Venerable Bede: Or, the servant departs from the field when the teacher, temporarily setting aside his work of preaching, withdraws into his own conscience to ponder his own words or deeds. To this teacher, our Lord does not immediately say, Go from this mortal life, and sit down to meat—that is, refresh yourself in the everlasting resting place of a blessed life.

St. Ambrose of Milan: For we know that no one sits down before he has first passed over. Moses indeed also passed over so that he might see a great sight. Since you do not just say to your servant, Sit down to meat, but require another service from him, so in this life the Lord does not content Himself with the performance of only one work and labor, because as long as we live we must always work. Therefore, it follows, And will not rather say, Make ready wherewith I may sup.

The Venerable Bede: He commands him to make ready that with which He may sup; that is, after the labors of public discourse, He commands him to humble himself in self-examination. Our Lord desires to be fed with such a supper. To gird oneself is to collect the mind, which has been enveloped in the vile coil of fluctuating thoughts by which its steps in the cause of good works are often entangled. For he who girds up his garments does so that he is not tripped up while walking. To minister to God is to acknowledge that we have no strength without the help of His grace.

St. Augustine of Hippo: While His servants are ministering—that is, preaching the Gospel—our Lord is eating and drinking the faith and confession of the Gentiles. It follows, And afterward you shall eat and drink. It is as if He says, “After I have been delighted with the work of your preaching and refreshed by the choice food of your compunction, then at last you shall go and feast everlastingly at the eternal banquet of wisdom.”

St. Cyril of Alexandria: Our Lord teaches us that it is nothing more than the just and proper right of a master to require, as their obligation, subjection from servants, adding, Does he thank that servant because he did the things that were commanded him? I trow not. Here, then, the disease of pride is cut away. Why do you boast? Do you not know that if you do not pay your debt, danger is at hand, but if you do pay it, you do nothing worthy of thanks? As St. Paul says, For though I preach the Gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!

Observe, then, that those who have rule among us do not thank their subjects when they perform their appointed service. Instead, by gaining the affections of their people through kindness, they cultivate in them a greater eagerness to serve. Likewise, God requires that we serve Him as His servants. But because He is merciful and of great goodness, He promises a reward to those who work, and the greatness of His loving-kindness far exceeds the labors of His servants.

St. Ambrose of Milan: Do not boast, then, that you have been a good servant. You have done what you ought to have done. The sun obeys, the moon submits, and the angels are subject; let us, therefore, not seek praise for ourselves. He concludes by adding, So likewise you, when you have done all good things, say, We are unprofitable servants; we have done that which it was our duty to do.

The Venerable Bede: We are servants, I say, because we were bought with a price; we are unprofitable because the Lord does not need our good things, or because the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. In this, then, is perfect human faith: when, after having done all the things that were commanded, people acknowledge that they are imperfect.

St. Ambrose of Milan: After speaking the previous parable, our Lord rebukes the ungrateful.

Titus of Bostra: He says, And it came to pass, showing that the Samaritans were indeed receptive to the previously mentioned mercies, but the Jews were not. For there was enmity between the Jews and the Samaritans, and to resolve this, He passed into the midst of both nations so that He might unite both into one new man.

St. Cyril of Alexandria: The Savior next manifests His glory by drawing Israel to the faith. As it follows, And as he entered into a certain village, there met him ten men that were lepers—men who were banished from the towns and cities and considered unclean according to the rites of the Mosaic Law.

Titus of Bostra: They associated together out of the sympathy they felt as sharers in the same affliction and were waiting until Jesus passed, anxiously watching for Him to approach. As it is said, who stood afar off. For the Jewish law considers leprosy unclean, whereas the law of the Gospel calls unclean not the outward, but the inward leprosy.

Theophylact of Ohrid: They therefore stand far off, as if ashamed of the uncleanness attributed to them, thinking that Christ would loathe them as others did. Thus they stood far off but were brought near to Him by their prayers. For the Lord is near to all who call upon Him in truth. Therefore it follows, And they lifted up their voices and said, "Jesus, Master, have mercy on us."

Titus of Bostra: They pronounce the name of Jesus and obtain the reality for themselves, for "Jesus" is by interpretation "Savior." They say, "Have mercy on us," because they were aware of His power and sought neither gold nor silver, but that their bodies might regain a healthy appearance.

Theophylact of Ohrid: They do not merely supplicate or entreat Him as if He were a man, but they call Him "Master" or "Lord," as if they almost regarded Him as God. But He commands them to show themselves to the priests, as it follows: And when he saw them, he said, "Go, show yourselves to the priests." For they were to be examined to see whether or not they were cleansed from their leprosy.

St. Cyril of Alexandria: The Law also ordered that those who were cleansed from leprosy should offer a sacrifice for the sake of their purification.

Theophylact of Ohrid: Therefore, in commanding them to go to the priests, He meant nothing less than that they were about to be healed. And so it follows, And it came to pass that as they went, they were cleansed.

St. Cyril of Alexandria: By this, the Jewish priests who were jealous of His glory would know that they were suddenly and miraculously healed by Christ granting them health.

Theophylact of Ohrid: But out of the ten, the nine Israelites were ungrateful, while the Samaritan stranger returned and lifted up his voice in thanksgiving, as it follows: And one of them turned back, and with a loud voice glorified God.

Titus of Bostra: When he found that he was cleansed, he had the courage to draw near, as it follows: And he fell down on his face at his feet, giving him thanks. Thus, by his prostration and prayers, he showed at once both his faith and his gratitude.

It follows, And he was a Samaritan.

Theophylact of Ohrid: We may gather from this that a person is not in any way hindered from pleasing God because he comes from a cursed people, as long as he has an honest purpose in his heart. Furthermore, let not the one who is born of saints boast, for the nine who were Israelites were ungrateful. Hence it follows, And Jesus answering him said, "Were there not ten cleansed?"

Titus of Bostra: In this it is shown that foreigners were more ready to receive the faith, but Israel was slow to believe. And so it follows, And he said to him, "Arise, go your way; your faith has made you whole."

St. Augustine of Hippo: The lepers may be taken mystically for those who, having no knowledge of the true faith, profess various erroneous doctrines. For they do not conceal their ignorance but brazenly declare it as the highest wisdom, making a vain show of it with boastful words.

Since leprosy is a blemish in color, when true things appear clumsily mixed with false things in a single discourse, they represent a leprosy. This leprosy streaks and disfigures the color of the human form, as it were, with true and false dyes. These lepers must be so put away from the Church that, being as far removed as possible, they may call upon Christ with loud shouts.

By their calling Him "Master," I think it is plainly implied that leprosy is truly the false doctrine which the good Teacher can wash away. We find that of those upon whom our Lord bestowed bodily mercies, He sent none to the priests except the lepers, for the Jewish priesthood was a figure of the priesthood that is in the Church.

Our Lord corrects and heals all vices by His own power, working inwardly in the conscience. However, the teaching infused through the Sacraments, or catechizing by word of mouth, was assigned to the Church. And as they went, they were cleansed; just as the Gentiles to whom Peter came, having not yet received the sacrament of Baptism by which we come spiritually to the priests, are declared cleansed by the infusion of the Holy Spirit.

Whoever, then, follows true and sound doctrine in the fellowship of the Church—proclaiming himself free from the confusion of lies, which is like a leprosy—yet remains ungrateful to his Cleanser and does not prostrate himself with pious, humble thanksgiving, is like those of whom the Apostle says, that when they knew God, they did not glorify Him as God or give thanks. Such a person will remain in the ninth number, as imperfect.

For the nine need one, so that by a certain form of unity they may be joined together to become ten. But the one who gave thanks was approved as a type of the one, only Church. And since the others were Jews, they are declared to have lost the kingdom of heaven through pride, a kingdom in which unity is preserved above all. But the man who was a Samaritan—which is interpreted as "guardian"—kept the unity of the kingdom with humble devotion by giving back to the Giver what he had received, according to the Psalm: My strength I will preserve for you.

The Venerable Bede: He fell on his face because he blushes with shame when he remembers the evil he had committed. He is told to rise and walk because the one who, knowing his own weakness, lies humbly on the ground is led by the comfort of the divine word to advance to mighty deeds. But if faith made the one who hurried back to give thanks whole, then unbelief destroys those who have neglected to give glory to God for the mercies they received. Therefore, just as the previous parable declared that we ought to increase our faith through humility, this parable exemplifies it in the actions themselves.