Luke 17:1-10

Butler's Comments
SECTION 1

Be Good (Luke 17:1-10)

17 And he said to his disciples, Temptations to sin are sure to come; but woe to him by whom they come! 2It would be better for him if a millstone were hung round his neck and he were cast into the sea, than that he should cause one of these little ones to sin, 3Take heed to yourselves; if your brother sins, rebuke him, and if he repents, forgive him; 4and if he sins against you seven times in the day, and turns to you seven times, and says, -I repent,-' you must forgive him.

5 The apostles said to the Lord, Increase your faith! 6And the Lord said, If you had faith as a grain of mustard seed, you could say to this sycamine tree, -Be rooted up, and be planted in the sea,-' and it would obey you.

7 Will any one of you, who has a servant plowing or keeping sheep, say to him when he has come in from the field, -Come at once and sit down at the table-'? 8Will he not rather say to him, -Prepare supper for me, and gird yourself and serve me, till I eat and drink; and afterward you shall eat and drink-'? 9Does he thank the servant because he did what was commanded? 10So you also, when you have done all that is commanded you, say, -We are unworthy servants; we have only done what was our duty.-'

Luke 17:1-2 Forbearance: Jesus warns His disciples against the careless, intemperate lack of self-control that puts a stumbling-block in the way of someone else. The Greek word Luke uses here is skandala; it is the word from which we get the English word, scandal or scandalize. The Greek word literally means, a trap, or snare. The Greek word most often used in the New Testament for temptation is perisamos, which means to test, try and sometimes means the subjective desire to sin and thus put God's warnings to the test. God sometimes sends or allows a perisamos (temptation or test) to come (cf. Hebrews 11:17; James 1:2-4; James 1:12). But God does not entice or lure anyone to break His commandments (James 1:13-15); enticement to sin is the work of Satan (Revelation 2:9; 1 Peter 5:8-9; 1 Thessalonians 3:5; 1 Corinthians 7:5; Matthew 4:1; Luke 4:2; Mark 1:13). The Lord is warning that men may allow themselves to become tools of Satan and put stumbling-blocks in the way of other men. Even disciples of Jesus are vulnerable, if they do not trust completely in His word, to enticing others to sin.

So long as there are people in rebellion against God's will stumbling-blocks are inevitable. Anything done contrary to the will of God is a potential enticement to sin for someone else. Age, social status, economic circumstances and educational level has no bearing on whether a disciple may or may not be instrumental in putting a stumbling-block in another's way. Temptation to entice someone else does not discriminate. It may come upon us in a rush, galloping boldly at us, trying to overpower usor it may come seductively, discreetly, slithering through the brushbut it comes. It comes every day and in all circumstances! Temptation is almost always camouflaged. Evil artfully masquerades as good. Evil appropriates the highest levels of life (sex, food, possessiveness) even religion, as its vehicles of expression.

Temptation may distort reality. This is the way the devil worked on Eve; ... has God said.. Satan distorted the nature of God, portraying Him as a bully or an egomaniac. Some distort the real nature of God by imagining Him to be an indulgent grandfather type. Distort the nature of God and the reality of sin gets distorted. Temptation is more intense when we are near that which entices us to rebel against God. The case of David with Bathsheba is a classic. This is so obvious but so seldom acknowledged by men. As one person puts it: It is not wise for a dieter to hang around a bakery! Flee youthful lusts.. (2 Timothy 2:22) is exemplified in Joseph's refusal to be seduced by Potiphar's wife. Temptation may be more effective when we have no fellowship with other believers. We are dependent upon the other members of the body for proper function (1 Corinthians 12:14 ff.). Temptation may come at a time of great spiritual experience or triumph. It was right after David's greatest victories that he was tempted with Bathsheba; Israel's deliverance from Egypt was just before they made their golden calves; Elijah's despondency came right after his victories over the prophets of Baal; Jesus-' most intense temptations apparently came right after His baptism and God's approving voice. Temptation may be based on the assumption that God's word is subject to our judgment, (cf. Jeremiah 5:12; Amos 9:10). The Corinthians fell into the trap. This is the temptation to read the Bible to prove our point of view rather than to honestly determine what the author actually intended to say! The more we contemplate that which tempts us, the more apt we are to fall to it. Sin is like a birth. First the temptation is conceived through the wish or desire (lust); then it grows as it is harbored or nursed; finally it is born as the sinful act itself. Just as a child is alive before birth, so sin is alive in the conception stageit doesn-'t have to be an action to be a sin! Repentance from sin necessitates a change of mind, a change or renunciation of the desire.

The subject of stumbling-blocks is very serious. The apostles had a great deal to say about it. The possibility that any man might tempt another to sin is always there. No man is an island.. said the poet, but the Holy Spirit said it long before the poet when Paul wrote, None of us lives to himself, and none of us dies to himself, (Romans 14:7). Paul wrote this in a context dealing with stumbling-blocks (Romans 14:1 to Romans 15:13). Things innocent enough in themselves, engaged in without regard for another person's scruples, may become stumbling-blocks and therefore sins. If we cause another to stumble, even though the thing we have done may not be against our own conscience, we have sinned against Christ (cf. 1 Corinthians 8:11-13). There are four main Chapter s in the New Testament which amplify and elucidate Christ's warnings herethey are Romans 14:1-23, 1 Corinthians 8:1-13; 1 Corinthians 9:1-27; 1 Corinthians 10:1-33. The reader must study these Chapter s in connection with the Lord's imperative warning in Luke 17:1-2.

To be trapped by a stumbling-block is sin. The man who succumbs to a temptation is guilty. But Jesus goes even further behind the sin to search out the one who put the temptation there! The one who put the stumbling-block in the way of the sinner is even more guilty than the sinner. There are those who not only do sinful things but also approve of others practicing them (Romans 1:32). Peter's refusal to accept the will of God for the crucifixion of the Messiah became a stumbling-block to Jesus (Matthew 16:23; Mark 8:33). Now the Lord did not say that the punishment of such a one is that he should have a great millstone hanged about his neck and cast into the sea. He said it would be better for such a one if that happened to him! It would be better to cut off one's right hand than allow it to cause anyone to stumble (Matthew 5:29-30)! It would be better to starve to death than to cause someone to stumble (Romans 14:13-21; 1 Corinthians 8:13; 1 Corinthians 9:12, etc.). No wonder Jesus said, ... woe to him by whom they (stumbling-blocks) come!

The little ones are not necessarily children, but all little or weak or beginning ones in their relationship to God. The apostles discuss the weak brother in their writings on stumbling-blocks. Some, because of conscience or custom, see things and actions as contrary to God's will which others do not so see. The truly mature Christian will forbear and even forego his own liberty in such areas rather than cause another to violate his conscience, and cause him to be enticed to sin. On the other hand the weak brother must not be guilty of a legalism which insists on binding his scruples (opinions) on the other who has been set free in Christ. Legalism may be equally as serious as carelessness. Legalism may in itself become a stumbling-block!

Luke 17:3-4 Forgiveness: What if the reverse should be true; suppose some one puts a stumbling-block in your way, sins against you or offends you. What is to be your attitude toward him? First, I am to rebuke him (Gr. epitimeson, lit. charge him to do the honorable thing). I am to point out to him that the thing he has done is wrong, dishonorable. Then, if he repents, I am to forgive him. Actually, we must have a willingness to forgive even if our enemy does not repent. If he does not repent, our willingness to forgive will not profit him but it will certainly profit us, for it will make us sons of our Father who is in heaven (Matthew 5:43-48). Christ died willingly forgiving all men their sins against God, but His forgiveness is of no avail to those who do not repent. One cannot forgive another unless he is willing, in some sense, to bear the consequences of the offense done to him. The only way Christ could forgive us was to bear our sins in His body on the tree. If we are unwilling to forgive until the humiliation, hurt or offense is transferred back to the offender, we really have not forgiven!

One of our greatest temptations is to be unforgiving. As a matter of fact, to be unforgiving casts a sure stumbling-block in the path of another. Forgiveness is not a virtue of the worldly-minded. The pagan philosophy is: Be kind to friends, take vengeance on enemies. Even in the Old Testament, man's forgiveness of man is seldom mentioned. Some Jews appealed to Deuteronomy 23:6 and Ezra 9:12 to indicate that forgiveness of some was not necessary. Forgiveness is uniquely a Christian virtue. Forgiveness is a must for Christ's followers (Matthew 6:12). No limit can be set to the extent of forgiveness (Matthew 18:21-22). Even if a man says he repents, and offends you seven times in one day, and says he repents seven times, you are to forgive him seven times. Love does not keep records of the evil done against it (1 Corinthians 13:5). Better for your character to forgive seven times, even if the offender appear to you to be insincere, than by refusing to forgive and thus cast a stumbling-block in his way.

To forgive one another as God in Christ forgives us. (Ephesians 4:32) demands humility and self-denial. It requires a realistic acknowledgement of sin and stumbling-blocks. It requires loving others as we love ourselves. The Christian's responsibility toward someone who has offended him is not created by the fact that he has been wronged, but by the fact that the sinner has sinned and harmed himself! That is how God forgives us. Forgiveness is a two-way street. It is one part of a relationship that must be mutual if both parties are to be profited. Repentance is the other part. The desired effect of forgiveness is to restore a relationship of harmony and peace. But that effect cannot be accomplished without repentance by the one forgiven. Failure of the offender to repent does not release the offended from his obligation to extend forgiveness because an unforgiving heart is also an impenitent heart! The unforgiving heart is not prepared for the end of the world!

Luke 17:5-6 Fidelity: All the apostles were shocked. Jesus had spoken startling words. He had challenged them to a life on the level of heaven itself. He was preparing them for the end of this world and the coming of the next. When the initial shock had passed, they cried out, Increase our faith! What they were saying was, Lord, if we are to live like that, to forgive like that, we must have more faith. Their appeal was an intelligent one. Faith is what it takes to live like that. Any man can live without concern for others. Any person can say selfishly, What I do is my business, and if anyone is offended by it, that is their tough luck. Any person who thinks this world is all there is to life is sure to seek vengeance, hold grudges and be unforgiving. Only the person who believes God's word about atonement, judgment and the world to come has the power to live on the spiritual level Jesus described.

Jesus-' reply is very much in contrast with the way men think of faith. Men say, increase our faith.. as if more or bigger is better. Jesus said, in essence, It is not more faith you need, it is better faith. Faith is not quantative, but qualitative. He did not even give them any formula by which they might increase the amount of faith. He said faith as a grain of mustard seed was what they needed. Note, He did not say faith as big or as small as a grain of mustard seed. Jesus used the mustard seed to illustrate a faith that has life in itseedlike faith. Life that is in a grain of mustard seed is powerful enough to overcome obstacles which seem insurmountable and produce a plant. Put a mustard seed into fertile soil and it will grow. If a clod or a rock gets in the way it will grow around it and come forth. The answer of Jesus was a strong rebuke which underscored the fact of their own personal responsibility for the quality of their faith. Christ cannot do for them what they must willingly do for themselves. He never gave them faith. He performed some miracles to prove Who He was and that His every word could be believed. But they had to do the believing. He always left people (including the apostles) to wrestle with their problems themselves by applying whatever lived in their hearts. If faith in Him lived there, any obstacle could be overcome; if unbelief lived there, even the smallest obstacle spelled defeat. Jesus is not talking about miracles of faithbut works of faith. He did not mean that everyone who believes can go around uprooting trees and dropping them into the oceans, literally. After all, trees and mountains are not man's real obstacles anyway! The real mountains to men are temptation, sin, guilt, death. Men can move mountains and trees with bulldozersbut not guilt. The most impossible things are possible and the absolutely unattainable things may belong to men who believe and follow the will of God. To keep from falling into temptation or from tempting someone else a person needs not miracles but a living, working faith. Jesus Himself overcame temptation, not by miracles, but by faith in God's word (cf. comments on Luke 4:1-13). To forgive unlimitedly one needs not miracles, but a working trust in Christ's promises. We can live on heaven's plane if we believe. The kingdom of God on earth, the church, is supposed to be living on heaven's planeit is in the world, but not of the world.

Luke 17:7-10 Fealty: Jesus told the parable of the Unprofitable Servant to warn all His disciples against thinking they can ever merit equal status with their Lord. God, by His grace through Jesus, may grant men joint heirship with Him, but they can never merit it. They may be called in at some time to sit down and eat, but they can never go in demanding it. Because they can never do more than they are obligated to do. The obligation of man is to believe and obey perfectly the Creator. Man is commanded to produce perfect servicehe does not do so, therefore, he is an unprofitable servant. Until a servant has done more than is expected of him or that which is commanded of him he can expect no merit or reward. God owns us outright. We are His by right of creation. We are doubly His by redemptive grace. He does not owe us anythingwe owe Him everything and more. This parable is aimed at erasing that kind of self-righteousness Jesus saw in the Pharisees and all who follow in their steps. The Pharisees arrogantly considered themselves to have done all they were commanded to do. They believed they had earned the right to demand from God a seat at the Master's table. This is no way to prepare for the end of the world. The way to prepare for being called in by the Master is to consider oneself an unprofitable servant, dependent totally upon the grace and goodness of God!

We must constantly remind ourselves that whatever God cares to give us is up to Him. There is nothing coming to us of good which we deserve! We can take no credit for our world, our wisdom, our opportunities. We are indebted to Him for everything. Even our expressions of thanks to Him add to our indebtedness to Him because even our thanks is borrowed. We would not even know how to say thanks as we should without his revealed Word. There are many things we would like to say to Him and should say to Him, but can-'t, which His Spirit says for us (cf. Romans 8:26-27)! If we give Him our life we are only letting Him have what already belongs to Him. Only when we admit that we are born destitute (cf. 1 Timothy 6:6-7) of all merit and that we earn are we prepared to appreciate God. Only when we recognize He gave us our freedom to choose Him or not shall we be good servants. When we have this perspective, work in His vineyard is welcomed as a privilege and not as a necessary evil. Work ceases to be work and become a way to express appreciation when we acknowledge that we are unprofitable servants.

To the non-Christian, everything must seem quite a price to pay for serving Jesus. But, in the light of God's everything it is nothing at all (cf. Romans 8:31-39). It is the least we can do and live with our consciencesand not be depressed with unexpressed gratitude.

Applebury's Comments

CHAPTER SEVENTEEN

Outline

A.

Luke told about Jesus-' instruction on the subject of forgiveness (Luke 17:1-10).

1.

The duty of His disciples to forgive (Luke 17:1-4).

a)

Occasions of stumbling are inevitable.

b)

Warning to the disciples in view of this.

(1)

Woe to him through whom they come.

(2)

It would be better for him to have a millstone put around his neck and be cast into the sea than to cause one of the little ones (young in faith) to stumble.

c)

What they were to do if a brother should sin.

(1)

Watch themselves.

(2)

Rebuke the brother who sins.

(3)

Forgive the brother who repents.

(4)

Forgive him even if it should happen seven times a day, if he says I repent.

2.

The inference of His disciples that it was too much for them to obey such an order (Luke 17:5-10).

a)

It is implied in their request for increased faith.

b)

It is answered in Jesus-' remarks:

(1)

About faith as a grain of mustard seed.

(a)

He assumed that they had such faith.

(b)

By exercising it, they could command the tree to be unrooted and planted in the sea and it would obey them.

(2)

About the unprofitable servant.

(a)

The servant who after working all day in the field came in and served his master was not thanked because he had done what he was commanded to do.

(b)

In the same way, the disciples should treat the command to forgive; they were unprofitable servants; this was their duty.

B.

Luke told about the incident of healing the ten lepers (Luke 17:11-19).

1.

The marvel of their being healed (Luke 17:11-14).

a)

It happened on their way to Jerusalem in a village in the area between Samaria and Galilee.

b)

The lepers from afar begged Jesus for mercy.

c)

He told them to go and show themselves to the priests.

d)

As they went they were cleansed.

2.

There was one, a foreigner, who returned to thank the Lord for what He had done (Luke 17:15-19).

a)

When he saw that he was healed, he turned back and with a loud voice glorified God and fell at Jesus feet and thanked Him.

b)

He was a Samaritan.

c)

Jesus said, The ten were cleansed, were they not? The nine, where are they? Were there none who returned to give glory to God except this stranger?

d)

Jesus said to him, Arise, go your way; your faith has saved you, that is, from the plague of leprosy.

C.

He told about Jesus-' lesson concerning the coming of the kingdom (Luke 17:20-37).

1.

What He said to the Pharisees (Luke 17:20-21).

a)

The kingdom was not to come with observation; it could not be pointed to as being here or there.

b)

The kingdom of God is within you.

2.

What He said to His disciples (Luke 17:22-37).

a)

He warned about deceptive claims that would be made about His second coming (Luke 17:22-25).

(1)

The warning was necessary for the disciples would desire to see one of the days of the Son of Man.

(2)

They were not to follow those who would say, say, Lo, here! Lo, there!

(3)

They were to remember that His coming would be as clear as lightning from heaven; there would be no need to follow false reports.

(4)

He said that He must first suffer and be rejected by that generation.

b)

He told of conditions that would prevail at the time of His coming (Luke 17:26-37).

(1)

It would be like the days of Noah when life went on normally until the day he entered the ark.

(2)

It would be like the days of Lot when life went on normally until God rained fire and brimstone from heaven and destroyed Sodom.

(3)

It would be too late to prepareRemember Lot's wife.

(4)

It would be a time of separation.

(5)

It would be where the condition existed that merited it: they asked, Where, Lord? He answered, Where the body is, there the eagles will be gathered together.

Summary

Occasions of stumbling are inevitable, but there is a fearful penalty involved in causing the little ones who believe in Christ to fall. The brother who sins and repents is to be forgiven, even if it happens seven times a day.
This is a command that is to be obeyed. It took no miracle to do so. The disciples had been given power to perform miracles and the faith through which that power was made operative. They could even command a tree to be planted in the sea and it would obey them. They, then, as intelligent followers of Christ could obey His command to forgive. Jesus illustrated the point with the story of the servant whose duty it was to do all that his master told him to do.
As Jesus and His disciples were traveling along the route that lay along the border between Samaria and Galilee, they met ten men who were lepers. Jesus told them to go and show themselves to the priest. As they went they were healed. Only one, a Samaritan, returned to thank Him. Jesus said, There were ten healed, were there not? Why was it that only the Samaritan returned? Ingratitude? Jesus-' language seems to indicate that it was. Their failure does emphasize the gratitude of the foreigner who came back to glorify God for what happened to him.
The Pharisees asked Jesus, When is the kingdom coming? They may have been taunting Him, or again they could have been sincere. He said, It is within you. Evidently they were not submitting to God's rule or they would have known this.
This became an occasion for Jesus to teach His disciples about His second coming. As they faced persecution, they would long for the triumph of the gospel and the eternal kingdom of Our Lord and Savior, Jesus Christ. He warned them against those who would say that it is here or there, for when He comes all will know about it. But it will be at an unknown time and a time of separation. Judgment, of course, will come wherever there is a condition that merits it.

Questions

1.

What is the connection between Jesus-' command to forgive, the disciples request for increased faith, and the story of the unprofitable servant?

2.

How often should one be forgiven?

3.

On what condition is one to be forgiven?

4.

What responsibility does the one who is sinned against have?

5.

What does James say about the erring brother?

6.

What did the disciples imply by their request for increased faith?

7.

Why didn-'t they need to have their faith increased?

8.

What did they need?

9.

What may be done to help those who are weak in faith?

10.

What is the lesson of the story of the unprofitable servant?

11.

Why did the lepers stand afar off?

12.

Why did Jesus tell them to show themselves to the priest?

13.

When did their healing take place?

14.

Who was the one who returned to glorify God?

15.

What about the nine?

16.

Explain the fact that the faith of the Samaritan made him whole.

17.

Why did the Pharisees ask Jesus about the kingdom of God?

18.

Why did He say that it was not here or there?

19.

Where, then, is the kingdom?

20.

Why didn-'t the Pharisees know this?

21.

What phase of the kingdom did Jesus have in mind as He spoke to the disciples?

22.

What did He mean by one of the days of the Son of man?

23.

What would happen before that time?

24.

Why were they to pay no attention to those who would say that it is here or there?

25.

What does the reference to lightning from heaven indicate about the coming of Christ?

26.

What does the reference to Noah teach about His coming?

27.

What marks the difference between the destruction of Jerusalem in 70 A.D. and the second coming of Christ?

28.

How did Jesus show that there will be no time to prepare when He comes?

29.

Why did He say, Remember Lot's wife?

30.

How did He show that His coming will be at a time of separation?

31.

What is meant by, Where the body is, there will the eagles be gathered together?

Applebury's Comments

The Duty to Forgive
Scripture

Luke 17:1-10 And he said unto his disciples, It is impossible but that that occasions of stumbling should come; but woe unto him, through whom they come! 2 It were well for him if a millstone were hanged about his neck, and he were thrown into the sea, rather than that he should cause one of these little ones to stumble. 3 Take heed to yourselves: if thy brother sin, rebuke him; and if he repent, forgive him. 4 And if he sin against thee seven times in the day, and seven times 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 would say unto this sycamine tree, Be thou rooted up, and be thou planted in the sea; and it would obey you. 7 But who is there of you, having a servant plowing or keeping sheep, that will say unto him, when he is come in from the field, Come straightway 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 the servant because he did the things that were commanded? 10 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.

Comments

And he said unto his disciples.Some assume that there is no connection between the three thoughts that follow: (1) offenses; (2) the request for increased faith; (3) the story of the unprofitable servant. It does make sense, however, to take them as a unit. Offenses are impossible to avoid, but one must forgive a brother who sins and repents even if it is seven times a day. Such an order was so astounding that the disciples said, Lord, increase our faith. But it was not increased faith that they needed; all they needed was to obey His command to forgive. The story of the unprofitable servant illustrated this very point.

It is impossible but that occasions of stumbling should come.Since it is impossible to avoid occasion that lead to giving offense, one must be ready always to forgive when the offender says, I repent. To be guilty of causing another to sin is a serious offense. It would be better if one were drowned in the sea rather than suffer the consequences of causing one who is immature in the faith to sin, Sin can lead to eternal death. What awful danger and responsibility are involved in occasions of stumbling!

If your brother sin.Watch out! This is a very real possibility. What are you to do to avoid the consequences of it? Two things are suggested: (1) rebuke him, and (2) forgive him.

It is wrong to let a brother go on in sin without trying to lead him to repent. James has a word to say about this: My brethren, if any among you err from the truth, and one convert him; let him know that he who converteth a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins (James 5:19-20).

And if he sin against thee seven times a day.This means that there is no limit to forgiveness if he repent. The one who sins has an obligation in the matter also. If he sins, he should repent and seek forgiveness. But an unforgiving attitude on the part of the offended party could cause the sinner to be lost eternally. See 2 Corinthians 2:5-11; Matthew 5:23-24; Matthew 18:35; Ephesians 4:31-32; Colossians 3:13.

Increase our faith.The response of Jesus-' disciples seems to suggest that they felt that His command was too much for them to obey. But what did they mean by the request to increase their faith? Were they suggesting that it would take a miracle to carry it out? One thing is certain: Jesus-' reply indicates that all they needed was to obey His order.

If you had faith as a grain of mustard seed.See also Matthew 17:21 where this expression is found in connection with the miracle of casting out the demon from the epileptic boy. See also Luke 9:37-45 for meaning of faith as grain of mustard seed. The least of this faith would cause the sycamine tree to obey them. No increase in faith in connection with power to perform miracles was necessary; all they needed was simply to believe Him and show that they did by obeying what He said about forgiveness. This faith involves a total commitment to Christ that is intellectual, volitional, and emotional. This is the faith that takes the Lord at His word and does what He says. See it illustrated in the lives of the great men of faith as reported in Hebrews 11:1 to Hebrews 12:2.

The reference to faith in Mark's account of healing of the epileptic boy helps us to see the difference between faith in connection with miracles and faith that is trust in the Lord. See Mark 9:22-24. The disciples had failed to help the grief-stricken father. When Jesus arrived, he said, If you can do anything, help us; have pity on us. Our text seems to suggest that Jesus rebuked him for saying If you can. It is quite possible, however, that Jesus-' response should be translated: As to your suggestion, -If you can,-' why, all things are possible to the one who believes. Then the father said, I do believe; help my unbelief. His unbelief had to do with his questioning Jesus-' ability to perform the miracle. This is not the little faith of the disciples, for that concerned the ability on their part to perform the miracle.

Our own unbelief may need to be overcome on many occasions. It can be done by knowing what He would have us do and by a willingness to trust Him even though we may not always see the immediate outcome. Knowing what He would have us do depends on studying His revealed will, the Bible. The examples of those who have acted by faith can help to encourage us to trust the Lord. As we see in our own experience what it means to trust Him we are strengthened in our desire and determination to live the life of faith.

But who is there of you, having a servant plowing.This illustration shows that the disciples were under obligation to obey the command to forgive. The servant does not tell the master what he will do. Even when he has worked hard all day, he may have additional services to perform in the evening. But not even for that is he thanked, for it is his duty to do whatever his master commands. It was the duty of Jesus-' disciples to do whatever He commanded themforgive even seven times in a dayeven though it might seem difficult.

Even so ye also.There could be no mistake about the purpose of the story: Jesus meant for them to obey His command to forgive. This was their duty, for they were like unprofitable servants. The reason which lies back of this is seen in the story of forgiveness which is presented in Matthew 18:21-35. When God forgives those who sin against Him, He does so not because of duty but of grace. That puts the forgiven sinner under obligation to forgive his fellowman from the heart.