Luke 17:2Meaning & Commentary from the Church Fathers

In the sacred Scriptures, our focus should not be merely on the text but rather on its deeper meaning and significance. The mention of an “unheard of and ugly” punishment draws on the image of a millstone driven by donkeys, indicating a punishment that is both inhumane and grotesque. This analogy is further emphasized by the blindness of the pagans, reminiscent of donkeys that are blindfolded while grinding grain (cf. St. Hilary of Pictavia: in Matt. 18:2). The punishment aims at restraining sin, yet it should not serve as a stumbling block for the feeble.

It is not without significance that a donkey's millstone, a human neck, and the depths of the sea are collectively referenced. The imagery of the Gentile nation resembles a donkey (cf. Ex. 13:13; Ex. 34:20). Does it not seem like these individuals are endlessly toiling in confusion and delusion? Naturallly bound to seek the divine yet clouded in spiritual blindness, they cannot raise their souls toward God or open their hearts' eyes. Thus, they continuously return to the same barren place, laboring for others against their will. Yet, he who endures shall eventually see the end of his toil and nourishes hope for liberation from his ignorance.

To whom is the millstone tied? It is upon the one who shuns the Lord’s yoke that the burden falls. Therefore, the donkey is linked to the millstone, the blind man to the stone, and the Gentile to the rock, worshipping that which he neither sees nor understands, for God does not reside in human-made structures (Acts 7:48; Acts 17:24) and is known not through stone but through the Spirit.

These profound words reference both the Gentile and Jewish communities, yet the Jews face a graver punishment. The remembrances of the Gentiles will be consumed by the chaos of this age and buried under the corrupting pressures of this world, as they sought after that which is non-existent, leading them into the abyss. However, the Jews, chosen through the patriarchs, marked by circumcision, and taught by the law, shall not fade into the shadows of anonymity but will be judged for their wickedness.

The unknown God of the Athenians was proclaimed in Judah (Psalm 75:2), yet was not welcomed! Therefore, those who remain ignorant will stay unknown, while those who deceive will face condemnation. Those who neglect to acknowledge their Creator will bear the weight of guilt, and those who turn away from the Lord will lack forgiveness. Yet, it may be more excusable to not believe in Christ than to understand Him inadequately.

In contrast, Christ recognizes the potential for faith among those whom the Pharisees scorn, referring to them as "these little ones." Consequently, after pronouncing woe upon those who cause others to stumble, He instructs His followers to be vigilant, as a warning against the consequences faced by those who mislead the faithful. He emphasizes that they should not treat these little ones in the same manner as the Pharisees. Furthermore, He urges, "If your brother sins against you," indicating the importance of forgiveness and the proper handling of offenses.

In today's context, it's disheartening to acknowledge that within our educated circles, numerous skeptics feel compelled to propagate disbelief. Many individuals, having gained knowledge in natural sciences and failing to align it with Christ’s teachings—often without fully understanding those teachings—ridicule all outward expressions of faith and those who hold such beliefs. We often witness scenes where a mother encourages her child to pray, placing him before an icon and guiding him in prayer, only for the father to mock this earnestness. The child, caught in the dichotomy of these two influences, may struggle internally with the question of who is correct—mother, urging him to connect with God, or father, scoffing at such devotion. This inner turmoil may persist until an elder provides some form of guidance, which is not always beneficial in reinforcing his faith.

Frequently, the guidance offered by elders consists of arguments referencing prominent scientists, where the young person hears that no creative force is necessary to have formed the universe, that existing matter evolved into the observable world through natural development, or that existence revolves around the struggle for survival, where the weak must inevitably perish for the strong to thrive. They may hear that true power lies in dominating the vulnerable and that concepts such as compassion, love, and self-sacrifice are contrary to survival instincts.

As the young individual absorbs this philosophical doctrine, which seeks to replace Christ’s teachings, he can become increasingly bewildered. By the time he reaches secondary school, he finds that discussions fostered there echo these sentiments more often than they proclaim God’s truth. The individuals who lead the little ones astray rarely contemplate the implications of their actions, seldom reflecting on whether their dismissal of life's meaning—as provided by Christ—constitutes a virtuous act. Do they consider the harm they inflict upon a child’s innocent spirit by instilling a void where faith once resided?

Regrettably, few of those who lead others away from faith pose such critical questions. Yet, if someone among these individuals has not fully embraced the idol of dominance and competition, and still possesses a sense of compassion for the weak and downtrodden, he may occasionally hear the whispers of his conscience. It is essential for him to grasp the gravity of the harm he causes in leading astray the little ones, stripping them of their belief in God and diminishing their sense of purpose in life. In doing so, he may inadvertently push them toward despair, making them consider drastic solutions, such as taking their own lives, to escape what they perceive as a meaningless existence. Should he recognize the weight of his actions and feel a genuine sorrow for those he impacts, his conscience may lead him to confess that it would have been preferable for a millstone to be tied around his neck and for him to be cast into the depths of the sea (Matthew 18:6).

It is preferable to sever a right hand and enter the kingdom of heaven without it than to allow one’s hand to become a tool of sin, which nourishes the everlasting worm and ignites an unquenchable fire. It is better to lose a right foot and enter the kingdom of heaven limping than for one's foot to lead to sin, and likewise it is wiser to pluck out a right eye and enter the kingdom of heaven disfigured than to let one’s eye cause spiritual transgression, which brings forth suffering and eternal destruction. Being drowned in this life with a millstone is preferable to bearing the weight of moral and spiritual temptation, which could plunge the soul into the eternal lake of fire, symbolizing separation from life eternal.

In His response, the Lord directed their attention to the transformative power of faith, illustrating that even in its nascent stage, like a minuscule seed in the soul, it can accomplish remarkable acts: “If you had faith like a grain of mustard seed, you would say to this mountain, ‘Move from here to there,’ and it would move, and nothing would be impossible for you” (Matthew 17:20). The Savior reiterated this idea, comparing the Kingdom of Heaven and faith to a mustard seed (Matthew 13:31-32), intending to convey the notion of the continual growth and deepening of faith within a person's spirit. The disciples needed to focus on cultivating faith within themselves, which would gradually infuse their entire being. However, cautioning them against pride in the results of their faith or self-admiration for their good works, the Lord illustrated the importance of humility using a relatable scenario: “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’” (Luke 17:7-10). While, as noted by Saint Nil of Sinai, it is right to take joy in fulfilling one’s obligations, it does not grant us the right to pride ourselves, for such service is a matter of duty and not a personal gift. To boast of what one has done for Christ would be unbecoming, especially if the acknowledgment of such service is not accompanied by genuine humility.