Luke 17:1Meaning & Commentary from the Church Fathers

Let us then consider His words: “It is impossible for temptations not to come, but woe to him through whom they come.” This indicates that, due to the pervasive nature of human wickedness, temptations and obstacles to a virtuous life are unavoidable. However, woe is reserved for those who are the source of these temptations, like the Pharisees, who both tempt and obstruct the spreading of the Gospel.

Many may wonder: If temptations must arise and hindrances to preaching are inevitable, why, Lord, do You condemn those who instigate these temptations as wretched? They act out of necessity, and actions performed out of necessity seem deserving of mercy. Yet, one must understand that this necessity stems from the exercise of free will. Clearly put, the Lord observed the evil inclinations of the people of that time, noting their attachment to wrongdoing and disregard for the good. He concluded that, given the evident consequences before us, the emergence of temptations is a necessary outcome.

Consequently, the evil that individuals revel in arises from their freedom to choose, and the resulting temptations are a direct consequence of such malevolence; hence, those who create temptations are deserving of judgment. To illustrate this further, consider a physician who perceives that a person is leading an unhealthy lifestyle and engaging in excessive behavior; he could predict that such a person will become ill. Is this illness a necessity? Yes, as it follows from a detrimental lifestyle. Thus, woe is rightly pronounced upon those who obstruct the preaching of truth, for they have sunk to such depths of depravity that the onset of temptation is inevitable.

For it is necessary that offenses should take place; but woe to that man from whom the offense comes.’ These offenses, inflicted by unholy heretics, are not merely personal attacks, but are against the entire world and all its inhabitants. The creators of such offenses are admonished by the Apostle Paul, who asserts, ‘But in sinning against the brethren, and wounding their weak consciences, ye sin against Christ.’ To prevent these offenses from impacting the faithful, the Lord has advised those who serve as heralds of the faithful message and are adept in teaching to, ‘Pass through my gates, and make a way for my people, and cast away the stones out of the way.’ The Lord has instituted a severe judgment for those who place such obstacles before others. However, it is possible that the transgressions being addressed here are those that frequently occur among friends and brothers due to human frailty. The subsequent discourse, which encourages us to forgive our brethren when they sin against us, suggests that these are the offenses being referenced. What kind of offenses are these? They consist of harmful and troublesome actions, I believe; moments of anger, whether justified or not; insults; slander, often occurring; and other similar stumbling blocks. He indicates that such occurrences are unavoidable. Does this imply that God, who governs all things, compels individuals to commit them? Absolutely not; nothing evil originates from Him, for He is the very Source of all that is good. So why do these offenses occur? Because of our imperfections: ‘for in many things we all stumble,’ as the Scripture states. Nonetheless, He declares woe to the person who places stumbling blocks in the path of others; He does not allow apathy regarding these matters without correction, but instead restrains it through the fear of retribution. Yet, He instructs us to exercise patience with those who create such offenses.

In the Holy Scriptures, our focus should not merely be on words but rather on their meaning and essence. This dreadful and grotesque image refers to a millstone employed in a donkey-operated mill, hence the term "donkey millstone." This punishment serves to discourage sin, yet we must ensure it does not become a stumbling block for the feeble. It appears significant that the imagery of the donkey's millstone, the human neck, and the depths of the ocean are intimately connected. The Gentile nations are likened to a donkey (cf. Ex. 13:13; Ex. 34:20). Does it not seem as if they are endlessly turning a donkey’s millstone, caught in their own delusion? Bound by their earthly nature, they grind the Word and seek the Lord, yet remain blinded, incapable of turning their heart toward God or opening their spiritual eyes. Thus, they return repeatedly to the same unjoyful state where they have already ventured, laboring against their will for the benefit of others. Yet, he who perseveres will, in time, reach the conclusion of his efforts and nourish the hope of liberation from this blindness.

Who bears the weight of the millstone around their neck? It is he who neglects to accept the yoke of the Lord; such a one carries the stone. The comparison of the donkey to the millstone, the blind man to the stone, and the Gentile to the rock illustrates the plight of those who worship idols they do not see or understand, for truly, God does not reside in structures made by human hands (Acts 7:48; Acts 17:24) and is revealed through the Spirit, not stone.

These profound declarations are directed toward both Gentiles and Jews, with a more severe reckoning reserved for the Jews. The fleeting memory of the Gentiles will be swept away by the currents of this age, obscured by the allure of the world, as they sought after emptiness and, in failing to know God, descended into the abyss. The Jews, chosen through the patriarchs, marked by the covenant of circumcision, and taught by the law, will not vanish silently; rather, they will face judgment as those who have acted wickedly. Though the unknown God of the Athenians was revealed in Judah (Psalm 75:2), He was not embraced. Therefore, the one who remains ignorant will continue to be unknown, but the deceiver will incur condemnation, and those who reject their Creator will bear guilt. He who does not accept the Lord will miss out on forgiveness. Yet, it is perhaps more pardonable to not believe in Christ than it is to grasp His nature without acknowledging Him.

In our present existence, few consider whether they will lead others astray through their conduct and statements. Two transgressions, which are significant in the sight of God, are often dismissed by humanity: leading others astray and judgment. The deceiver, according to the Lord’s teaching, would be better off not existing; the one who passes judgment is already under condemnation. Yet neither seems to reflect on this nor can they even acknowledge whether they are guilty of sin. What profound blindness surrounds us, and how recklessly we navigate through this valley of death!"

Conversely, within those whom the Pharisees looked down upon, Jesus recognizes the seeds of faith, referring to them as “these little ones.” Thus, after pronouncing woe to those through whom temptations arise, He advises His disciples to be vigilant about their own actions, especially concerning the judgment upon those who mislead these humble ones. He instructs them not to treat these individuals as the Pharisees did, and emphasizes the importance of forgiveness if a brother transgresses against you.

However, because humanity chose the path of evil, temptations emerged, and the Savior simply foretold the inevitable outcomes. He mourns for those who did not gain from His teachings and life, lamenting that even after considerable healing, they remained afflicted, akin to someone expressing sorrow for a patient who, despite receiving diligent care, refused to adhere to the doctor's guidance, saying, “Woe to this man for the illness he has exacerbated through his own carelessness.” One may question why the Lord did not eradicate them. What would be the purpose of destruction? Is it for those harmed by them? Yet, they suffer not from temptations themselves but from their own neglect. This is evident from virtuous individuals who not only withstand temptations but derive significant benefit from them. Such examples include Job and Joseph, as well as all the righteous and the Apostles. Those who fell did so due to their own inattentiveness. If this were not the case, and ruin were solely the consequence of temptation, then everyone would be lost. If there are individuals who effectively sidestep temptation, those who do not must take accountability for themselves. It is necessary for temptations to arise, yet succumbing to them is not inevitable.

It is more advantageous to sever a right hand and enter the kingdom of heaven without it than to allow that hand to lead one into sin, just as it is better to enter heaven with a missing foot or a lost eye than to have those members contribute to sin that ultimately feeds the eternal worm and ignites the unquenchable fire. Better, indeed, is it to be drowned in this life with a millstone around one’s neck than to bear the weight of moral and spiritual temptation, which can ultimately lead a soul to the fiery depths of spiritual death.

In His response, the Lord directed them to the dynamic power of faith, which can achieve extraordinary acts even in its nascent state; if you had faith like a grain of mustard seed, you could command this mountain, ‘Move from here to there,’ and it would obey you. The Saviour had previously conveyed this to His disciples (Matt. 17:20) and reiterated it later (21:21). By likening the Kingdom of Heaven and faith to a mustard seed (13:31-32), He sought to convey the idea of the continuous growth and strengthening of the faith planted within the human spirit. The disciples were urged to cultivate this faith within themselves, allowing it to gradually and subtly envelop their entire being. However, the Lord cautioned them against arrogance in their faith's outcomes and self-conceit stemming from righteous actions. He illustrated humility through a relatable example: ‘Which of you, having a servant plowing or tending sheep, will say to him when he has come in from the field, “Come at once and sit down to eat”? But will he not rather say to him, “Prepare something for my supper, and gird yourself and serve me till I have eaten and drunk, and afterward you will eat and drink”? Does he thank that servant because he did the things that were commanded him? I think not. So likewise you, when you have done all those things which you are commanded, say, “We are unprofitable servants. We have done what was our duty to do.’” The Monk Neil of Sinai observes, “While it is right to rejoice for the obligation fulfilled, it should not lead us to think highly of ourselves, as the duty was prescribed, not bestowed as a generous gift. It is improper for one who has repaid what belongs to Christ to boast as if he were a benefactor, magnifying what he has offered with gratitude that would otherwise be demanded through suffering.”