The opening words of this passage, "Take heed to yourselves," point to our Lord's sense of the great difficulty we are likely to experience in learning the forthcoming truth, or to the great stress he lays upon its illustration in our lives - it might well be either or both of these. For it is a difficult lesson to learn well; and our Master does make much, as other passages show, of this particular grace.

I. OUR OPENNESS TO INJURY.

1. We come into the world with a strong sense of what is due to us. We all feel that there is due to us a certain measure of respect as human beings, as those made in the image of God; also that we can claim just and equitable treatment. Men may not withhold or remove from us that which we consider to belong to us. If they do we are aggrieved; we have a sense, more or less deep, of having been wronged - our sense of injury rising and falling with the sensitiveness of our nature and the character of the offence. There is neither virtue nor vice, honour nor shame, in this. It is an instinct of our nature which we have in common with our kind.

2. There are many possibilities of offence. In our present condition we touch one another at so many points that there is great likelihood of offence being given and taken. At home; in all the complications of our business life; in all our social relations; in the Church of Christ and the worship of God; in the field of philanthropy;-in all these domains we e, have to do" with one another; and it is improbable in a very high degree, it is almost impossible, that we should always comport ourselves as our neighbours would expect; it is inevitable that we should occasionally differ as to what is due from one to another.

II. OUR DANGER UNDER A SENSE OF INJURY.

1. The mistake we are likely to fall into when we have a sense of injury is that of instantly concluding that we have been wronged; we are apt to hurry to the conclusion that some one has slighted or injured us. But before we give way even to a strong feeling, we should make quite sure that things are as they seem to be. There are many possibilities of mistake in this world of error and misunderstanding.

2. The sin into which we are tempted to tall is that of giving way to unbecoming anger and unchristian retaliation - a feeling of bitter resentment, vindictive, passionate, such as does not become the children of God; and action which is intended to result in suffering on the part of the wrong-doer; we proceed to "avenge ourselves."

III. OUR DUTY WHEN WRONGED.

1. Direct communication, and, where it is necessary, friendly remonstrance. Matthew tells us that Christ enjoined upon us that, under a sense of injury, we should "go and tell our brother his fault between ourselves and him alone." This is surely most wise. Instead of dwelling upon it and magnifying it in our own mind; instead of talking about it and causing it to be spread abroad and discoloured and misrepresented, - the one right thing to do is to go at once to our offending neighbour and tell him our grievance. It is very likely he will explain everything, and there will be no need of any overlooking on our part; or, if wrong has been done, it is very likely he will appreciate our fairness and friendliness in coming straight to him, and will make the apology that is due on his part. Then must come:

2. Free and full forgiveness. "If he repent, forgive him." If he should refuse to repent, we must pity him and pray for him, that his eyes may be opened and his action amended, and himself raised by doing the right and honourable thing. But if he repent, then it is our high and Christian duty to forgive. And how shall we forgive? Even as God, for Christ's sake, forgives us (Ephesians 4:32).

(1) Immediately.

(2) Frankly and heartily; reinstating the one who has wronged us in the place he occupied before in our confidence, affection, kindness.

(3) Uncalculatingly. "Seven times in a day." However often our child, our servant, our neighbour, may offend, if there be sincere penitence on his part, and therefore an honest effort to amend, we do well to forgive. The more of this grace we have in our heart and life, the closer is our resemblance and the fuller is our obedience to our forgiving Saviour. - C.

? —

I. WHEN DO LAWFUL THINGS BECOME SIN TO US?

1. When they become hindrances in our way to heaven, instead of helps as they were intended to be.

2. When our hearts are wrapped up in them.

II. HOW WE MAY JUDGE OF OUR HEARTS, AND KNOW WHEN THEY MISCARRY AND OFFEND IN THE PURSUIT, USE, AND ENJOYMENT OF LAWFUL THINGS.

1. When our desire of, and endeavours after, worldly things grow strong and vehement and very eager and impatient.

2. When you have raised expectations and hopes of great contentment and satisfaction from your comforts.

3. When the obedience and willing submission of the soul is brought off to any worldly comfort, and the soul stoops to its sceptre, and the faculties, like the centurion's servants, do as they are bid. Such comforts which are slavishly obeyed are sinfully enjoyed.

4. When the soul groweth very tender and compassionate towards such a comfort, and begins to spare that above other things; then that becomes a lust, and lust is very tender and delicate, and must be tenderly used.

5. When the care, anxiety, and solicitude of the soul runs out after the comforts of this life, saying, "What shall I eat? what shall I drink? How shall I live and maintain my wife and children? what shall I do to get, to keep such or such a thing?"

6. That comfort which thou art not dead unto, neither is that dead to thee, thou wilt hardly enjoy with safety to thyself, or thou wilt part withal but upon severe terms.

7. If, after God hath been weaning us in a more special manner by His word and rod, and taking off our hearts from our worldly comforts, yet the strong bent of the soul is towards them, it argues much carnal love to them that we are not crucified to those comforts.

III. WHAT ARE THE SINS THAT ATTEND THE IMMODERATE SINFUL USE OR ABUSE OF LAWFUL COMFORTS? I will confine myself to the sins in the text.

1. The first sin in their eating and drinking, etc., was sensuality.

2. Pride, ease, and idleness generally go together.

3. Security follows.

(H. Wilkinson, D. D.)

The revelation of the Son of Man is an event which takes more shapes than one in this passage.

1. First our Lord indicates that it implies a period of danger in one place and of the possibility of escape in another place — of safety in the field and not in the house, of safety without, but not within. The revelation of the Son of Man thus takes the shape of a critical period, such as might happen during a siege, or the destruction of a dwelling or of a whole city — where life would be in peril within the walls, but might be saved beyond the walls, and where safety lay only in immediate flight: lingering would be ruin, a quick departure from the doomed city the only way of escape. That is one aspect of the revelation of the Son of Man. And Christ exhorts His disciples, and all who hear Him, to escape with their lives — to escape with the higher life, the better life. Let not the love of property interfere with the love of life; lose all rather than lose life; and let not the love of the lower life interfere with the preservation of the higher life — the life of the spirit, the true life of man. Lose life itself rather than lose that; for in preserving that, all is preserved.

2. Then our Lord speaks of ,the day of the Son of Man — or, altering the phraseology, of the night of the Son of Man — when He is revealed. In that night there shall be two in one bed — the one taken and the other left; two women grinding at the mill — the one taken and the other left; two men in the field — the one taken and the other left. It is a time of separation which is indicated; the figure of the siege disappears, and new figures take its place. It is a time, though not of apparent outward danger, yet of judgment; but on what principle the judgment takes place, these words do not of themselves determine. For aught that appears, it may be a separation of accident or of caprice; it is a separation, and that is all we know. But when the disciples say further, "Where, Lord?" He utters a proverb which casts light on the judgment and also on the siege and separation: "Wheresoever the body is, thither will the eagles be gathered together," a parable that may have been old or new, it matters not; the meaning is plain, and it is twofold.(1) It evidently means that the judgment is one which is true to nature. Our Lord gives the principles on which the judgment or separation proceeds. It is the dead carcass on which the eagles prey. It is the corrupt city, the corrupt State, the corrupt heart, on which judgment is pronounced: the judgment is not one of accident or caprice, but of truth, of righteousness. That is the principle of separation and judgment. And(2) in answer to the question "Where, Lord?" Jesus gives, I think, another lesson on this matter, — viz., that this revelation of the Son of Man is not a single and solitary act of judgment at some future and far-distant day, but that it is a revelation often made — made, now on a country, now on a people, now on a Church, now on a system. The revelation of the Son of Man is not a thing of time and place, it is an eternal law in the dispensation of God. The judgment of God is proceeding every day; it is proceeding quietly and unseen. It is only now and then that men's eyes are open to behold it, and then the judgment is revealed. But it is not the less true that God's judgment proceeds day by day, whether it is seen and revealed or not. Corruption shall bring about its own recompense — not at a particular time or place; not in some one notable instance years or centuries hence, but wheresoever the carcass is, there will the eagles be gathered together.

(A. Watson, D. D.)

Jesus, Noah, NoeGalilee, Jerusalem, Road to Jerusalem, Samaria, SodomActs, Attention, Brother, Careful, Forgive, Forgiveness, Guard, Heed, Rebuke, Reform, Regard, Repent, Repents, Reprove, Sharp, Sin, Sins, Sorrow, Sorry, Trespass, Wrong, Wrongly, Yourselves1. Jesus teaches to avoid occasions of offense;
3. and to forgive one another.
5. The power of faith.
6. How we are bound to God.
11. Jesus heals ten lepers.
22. Of the kingdom of God, and the coming of the Son of Man.

Luke 17:3

     5765   attitudes, to people
     5777   admonition
     5814   confrontation
     5926   rebuke
     6163   faults
     8401   challenges

Luke 17:1-3

     8493   watchfulness, believers
     9250   woe

Luke 17:3-4

     2378   kingdom of God, characteristics
     5856   extravagance
     6655   forgiveness, application
     6672   grace, in relationships
     6690   mercy, response to God's
     6732   repentance
     8452   neighbours, duty to

May 7 Evening
They persecute him whom thou hast smitten.--PSA. 69:26. It is impossible but that offences will come: but woe unto him, through whom they come!--Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.--They did spit in his face, and buffeted him; and others smote him with the palms of their hands, saying, Prophesy unto us, thou Christ, Who is he that smote thee?--Likewise also the chief priests mocking him, with the scribes …
Anonymous—Daily Light on the Daily Path

June 5 Morning
When ye shall have done all those things which are commanded you, say, We are unprofitable servants.--LUKE 17:10. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.--What hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?--By grace are ye saved through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created …
Anonymous—Daily Light on the Daily Path

June 18 Evening
Faith as a grain of mustard seed.--MATT. 17:20. Barak said unto [Deborah], if thou wilt go with me, then I will go: but if thou wilt not go with me, then I will not go. God subdued on that day Jabin the king of Canaan.--Gideon . . . feared his father's household, and the men of the city, that he could not do it by day, . . . did it by night. And Gideon said unto God, If thou wilt save Israel by mine hand as thou hast said, . . . let me prove, I pray thee. And God did so. Thou hast a little strength, …
Anonymous—Daily Light on the Daily Path

Where are the Nine?
'And it came to pass, as He went to Jerusalem, that He passed through the midst of Samaria and Galilee. 12. And as He entered into a certain village, there met Him ten men that were lepers, which stood afar off: 13. And they lifted up their voices, and said, Jesus, Master, have mercy on us. 14. And when He saw them, He said unto them, Go show yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. 15. And one of them, when he saw that he was healed, turned back, …
Alexander Maclaren—Expositions Of Holy Scripture

God's Slaves
'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.' --LUKE xvii. 9-10. There are two difficulties about these words. One is their apparent entire want of connection with what precedes--viz., the disciples' prayer, 'Lord, increase our faith,' and the other is the harshness and severity of tone which …
Alexander Maclaren—Expositions Of Holy Scripture

Thankfulness for Mercies Received, a Necessary Duty
Numberless marks does man bear in his soul, that he is fallen and estranged from God; but nothing gives a greater proof thereof, than that backwardness, which every one finds within himself, to the duty of praise and thanksgiving. When God placed the first man in paradise, his soul no doubt was so filled with a sense of the riches of the divine love, that he was continually employing that breath of life, which the Almighty had not long before breathed into him, in blessing and magnifying that all-bountiful, …
George Whitefield—Selected Sermons of George Whitefield

On the Words of the Gospel, Luke xvii. 3, "If Thy Brother Sin, Rebuke Him," Etc. , Touching the Remission of Sins.
Delivered at the Table of St. Cyprian, in the presence of Count Boniface. 1. The Holy Gospel which we heard just now as it was being read, has admonished touching the remission of sins. And on this subject must ye be admonished now by my discourse. For we are ministers of the word, not our own word, but the word of our God and Lord, whom no one serves without glory, whom no one despises without punishment. He then the Lord our God, who abiding with the Father made us, and having been made for us, …
Saint Augustine—sermons on selected lessons of the new testament

The Necessity of Increased Faith
It is a matter of dispute as to the occasion when these words were uttered. Some think that we must look at the connection of the chapter for the explanation. Jesus Christ had been teaching his disciples that if their brother should trespass against them seven times a day, and seven times a day turned again to them, saying, I repent, they were to forgive him, and that constrained the apostle to say "increase our faith." They conceived it to be so hard a duty incessantly to pardon and constantly to …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Li. Gratitude.
14th Sunday after Trinity. S. Luke xvii. 18. "There are not found that returned to give glory to God, save this stranger." INTRODUCTION,--There is nothing that the merciful God desires more from man than thanks, and there is nothing of which He receives less. In the Gospel for to-day we have an example. Christ performs a notable miracle. He heals ten lepers, and only one returns to thank Him. The disease from which He delivered them was disgusting, and it was one which cut the sufferers off …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

The Ten Lepers
(Fourteenth Sunday after Trinity.) Luke xvii. 17, 18. Were there not ten cleansed, but where are the nine? There are not found that returned to give glory to God, save this stranger. No men, one would have thought, had more reason to thank God than those nine lepers. Afflicted with a filthy and tormenting disease, hopelessly incurable, at least in those days, they were cut off from family and friends, cut off from all mankind; forced to leave their homes, and wander away; forbidden to enter the …
Charles Kingsley—Town and Country Sermons

The First Degree of Prayer
The First Degree of Prayer Those who have not learnt to read, are not, on that account, excluded from prayer; for the Great Book which teacheth all things, and which is legible as well internally as externally, is Jesus Christ Himself. The method they should practice is this: They should first learn this fundamental truth, that "the kingdom of God is within them" (Luke xvii. 21), and that it is there, only it must be sought. It is as incumbent on the Clergy, to instruct their parishioners in prayer, …
Madame Guyon—A Short and Easy Method of Prayer

Answer to Mr. W's Second Objection.
I pass, says Mr. W. p. 15. to a second observation.--What became of these three persons after their resurrection? How long did they live afterwards? And of what use and advantage were their restored lives to the church or to mankind? The evangelical and ecclesiastical history is entirely silent as to these questions, which is enough to make us suspect their stories to be merely romantick or parabolical; and that there were no such persons raised from the dead; or we must have heard somewhat of their …
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

Of the Fewness of those who Love the Cross of Jesus
Jesus hath many lovers of His heavenly kingdom, but few bearers of His Cross. He hath many seekers of comfort, but few of tribulation. He findeth many companions of His table, but few of His fasting. All desire to rejoice with Him, few are willing to undergo anything for His sake. Many follow Jesus that they may eat of His loaves, but few that they may drink of the cup of His passion. Many are astonished at His Miracles, few follow after the shame of His Cross. Many love Jesus so long as no …
Thomas A Kempis—Imitation of Christ

Of the Inward Life
The kingdom of God is within you,(1) saith the Lord. Turn thee with all thine heart to the Lord and forsake this miserable world, and thou shalt find rest unto thy soul. Learn to despise outward things and to give thyself to things inward, and thou shalt see the kingdom of God come within thee. For the kingdom of God is peace and joy in the Holy Ghost, and it is not given to the wicked. Christ will come to thee, and show thee His consolation, if thou prepare a worthy mansion for Him within thee. …
Thomas A Kempis—Imitation of Christ

Are You Willing to be a Servant?
Nothing is clearer from the New Testament than that the Lord Jesus expects us to take the low position of servants. This is not just an extra obligation, which we may or may not assume as we please. It is the very heart of that new relationship which the disciple is to take up to God and to his fellows if he is to know fellowship with Christ and any degree of holiness in his life. When we understand the humbling and self-emptying that is involved in really being a servant, it becomes evident that …
Roy Hession and Revel Hession—The Calvary Road

Journey to Jerusalem. Ten Lepers. Concerning the Kingdom.
(Borders of Samaria and Galilee.) ^C Luke XVII. 11-37. ^c 11 And it came to pass, as they were on their way to Jerusalem, that he was passing along the borders of Samaria and Galilee. [If our chronology is correct, Jesus passed northward from Ephraim about forty miles, crossing Samaria (here mentioned first), and coming to the border of Galilee. He then turned eastward along that border down the wady Bethshean which separates the two provinces, and crossed the Jordan into Peræa, where we soon …
J. W. McGarvey—The Four-Fold Gospel

Unprofitable Servants.
"Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come! 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. Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. 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 …
William Arnot—The Parables of Our Lord

His Passion and Crucifixion.
AS all active virtues meet in Jesus, so he unites the active or heroic virtues with the passive and gentle. He is the highest standard of all true martyrdom. No character can become complete without trial and suffering; and a noble death is the crowning act of a noble life. Edmund Burke said to Fox, in the English Parliament, "Obloquy is a necessary ingredient of all true glory, Calumny and abuse are essential parts of triumph." The ancient Greeks and Romans admired a good man struggling with misfortune, …
Philip Schaff—The Person of Christ

The Conflict with Evil
The Kingdom of God Will Have to Fight for Its Advance The great objective is the Kingdom of God. In realizing the Reign of God on earth three recalcitrant forces have to be brought into obedience to God's law: the desire for power, the love of property, and unsocial religion. We have studied Christ's thought concerning these in the foregoing chapters. The advance of the Kingdom of God is not simply a process of social education, but a conflict with hostile forces which resist, neutralize, and defy …
Walter Rauschenbusch—The Social Principles of Jesus

The Two Classes.
"Two men went up into the temple to pray."--Luke xvii. 10. I now want to speak of two classes: First, those who do not feel their need of a Saviour who have not been convinced of sin by the Spirit; and Second, those who are convinced of sin and cry, "What must I do to be saved?" All inquirers can be ranged under two heads: they have either the spirit of the Pharisee, or the spirit of the publican. If a man having the spirit of the Pharisee comes into an after-meeting, I know of no better portion …
Dwight L. Moody—The Way to God and How to Find It

Whether a Man Can Merit Anything from God
Whether a Man can Merit Anything from God We proceed to the first article thus: 1. It seems that a man cannot merit anything from God. No one merits a reward by repaying what he owes to another. But we cannot even fully repay what we owe to God, by all the good that we do. For we always owe him more than this, as the philosopher says in 8 Ethics 14. Hence it is said in Luke 17:10: "when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that …
Aquinas—Nature and Grace

Whether Charity is Prior to Hope
Whether Charity is Prior to Hope We proceed to the eighth article thus: 1. It seems that charity is prior to hope. For on Luke 17:6, "If ye had faith as a grain of mustard seed . . .," the gloss by Ambrose says: "From faith issues charity, and from charity issues hope." But faith is prior to charity. Hence charity is prior to hope. 2. Again, Augustine says (14 De Civ. Dei. 9): "good movements and affections are derived from love, and from holy charity." Now to hope, as an act of hope, is a good movement …
Aquinas—Nature and Grace

The Boasted Merit of Works Subversive Both of the Glory of God, in Bestowing Righteousness, and of the Certainty of Salvation.
1. After a brief recapitulation, the question, Whether or not good works merit favor with God, considered. 2. First answer, fixing the meaning of the term Merit. This term improperly applied to works, but used in a good sense, as by Augustine, Chrysostom, Bernard. 3. A second answer to the question. First by a negative, then by a concession. In the rewarding of works what to be attributed to God, and what to man. Why good works please God, and are advantageous to those who do them. The ingratitude …
John Calvin—The Institutes of the Christian Religion

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