Luke 17:3Meaning & Commentary from the Church Fathers

Given this crucial distinction among those who hinder preaching, some may share the same faith. The Lord instructed, ‘If your brother transgresses against you, confront him privately; if he listens, you have restored him. If he does not listen, take one or two more with you,’ among other points that the Evangelist Matthew elaborated upon (Matthew 18:15-17), while the Evangelist Luke refrained from repeating, as it had been adequately presented by Matthew. Anyone who heeds the rebuke is deserving of forgiveness; however, if he refuses to listen, treat him as you would a Gentile or a tax collector, signifying his unworthiness to be called a brother. Then, as if one were to inquire, ‘Let it be as You say, Lord! You have judged rightly; what should we do about someone who has been forgiven multiple times yet continues to sin?’ The Lord replies, ‘If he repents again, forgive him.’

Keeping the matter private fosters a relationship where the one being corrected may see you as an ally rather than an adversary, making it easier to accept counsel than to bear an insult. The apostle reminds us, Do not regard him as an enemy, but warn him as a brother. Fear is a poor motivator for steadfastness, whereas shame serves as an excellent instructor in righteousness. Someone who acts out of fear is simply responding to external pressures and doesn’t truly learn; however, genuine shame can transform one’s character.

It is important to note the specificity in the phrase: If he sins against you, for the nature of sin against God differs from that against another person. The apostle, faithfully conveying divine instruction, advises that after a single warning, one should reject the heretic, for not all wickedness is as easily forgivable as other transgressions. Error often arises from a lack of knowledge, and thus the Apostle encourages correction to prevent continued wrongdoing or to amend one's faults.

In contrast, Jesus recognizes in these publicans and sinners the beginnings of faith, referring to them as "these little ones.” Therefore, having pronounced judgment on those through whom temptations arise, He admonishes His disciples to be vigilant in light of the consequences that await those who mislead these little ones. They should not regard them as the Pharisees did. However, if your brother transgresses against you, you must address it accordingly.

The scribes maintained that forgiveness was appropriate only three times; however, Christ called for a higher standard of righteousness from His disciples. Thus, Peter, eager to exceed the scribes' measure but not yet comprehending the depth of Christ's message, inquired, “Is it enough to forgive seven times?” Christ instructed that forgiveness should be extended without end; regardless of the number of times your brother transgresses, you must forgive each time. Failing to forgive repeatedly, even for the twentieth or hundredth offense, would lead you to breach the commandments of love and mercy. This is why Jesus responded to Peter’s question with “Up to seventy times seven” (Matthew 18:22), which translates to 490 times. By expressing this, Jesus did not intend to impose a cap on forgiveness; rather, He emphasized that it is highly improbable one would be wronged that many times by a single person, thus ‘up to seventy times’ signifies an infinite capacity for forgiveness.

If one of them sins—whether by causing embarrassment through their actions, being unsteady in their faith, or offending someone—we should not expect them to realize their mistake on their own. Instead, we are called to approach them with love and courage, clearly communicating the wrongs they may have committed. A disingenuous brother would react differently, treating the sin of others with disdain or smugness. Disciples of Christ must reject this mindset. Privately, we should address the wayward brother regarding his sin against us or against the community. If our hearts can provide compelling reasons for the one who has strayed to repent, we will rescue our brother, and our reward will be greater in proportion to the gravity of his transgression. Certainly, this may require us to set aside our pride, and at times, endure the anger of the one being corrected. But what significance does this hold? Is this sacrifice not sufficiently compensated by the fact that through it, we rescue the lost sheep, which the Good Shepherd so lovingly tends to? In doing so, we engage in the very act of redemption by restoring someone who was spiritually dead. The redeemed soul will cry out to heaven for us, just as the lost soul would have cried out against us.

In His response, the Lord directed their attention to the incredible potential of faith, stating that even a tiny seed of faith, like a mustard seed planted in the heart, could accomplish remarkable things: if you had faith as 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 message to His disciples (Matthew 17:20) and reiterated it later (21:21). By likening the Kingdom of Heaven and faith to a mustard seed (Matthew 13:31-32), He aimed to inspire an understanding of the continuous growth and deepening of the faith sown within the human soul. The key lesson for the disciples was to cultivate faith within themselves, allowing it to gradually and subtly influence their entire being. However, the Lord cautioned against pride in the fruits of their faith and the self-adulation that could arise from their good works. He taught them humility using a familiar example from daily life: "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.'" As noted by the Monk Neil of Sinai, "While this does not prevent us from celebrating the fulfillment of our obligations, it does not allow us to consider ourselves superior, for we are reminded that it is a duty owed, not a discretionary gift. It is inappropriate for one who has fulfilled their duty to Christ to see themselves as a benefactor, boasting about their contributions, especially when gratitude for an unacknowledged gift would be something to be extracted with effort."