Luke 17:1
A focused desk for reading, commentary, cross-references, original language notes, and your own observations.
Luke 17:1
1 Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!
Chapter Context
Luke 17 is a historical gospel chapter in the New Testament that explores themes of worship, fellowship, faith. Written during the late first century CE (c. 80-85 CE), this chapter should be understood within its historical context: Written when Christians needed to understand their place in the Roman world.
The chapter can be divided into several sections:
- Verses 1-5: Introduction and setting the context
- Verses 6-12: Development of key themes
- Verses 13-20: Central message and teachings
- Verses 21-37: Conclusion and application
This chapter is significant because it provides essential context for understanding God's covenant relationship with His people. When studying this passage, it's important to consider both its immediate context within Luke and its broader place in the scriptural canon.
Verse Study
Luke 17:1
1 Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!
Analysis
Jesus warns about causing sin: 'Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!' The word 'offences' (σκάνδαλα, skandala) means stumbling blocks, enticements to sin, or causes of spiritual ruin. Jesus states these are 'impossible' not to come (ἀνένδεκτόν ἐστιν τοῦ τὰ σκάνδαλα μὴ ἐλθεῖν, anendekton estin tou ta skandala mē elthein)—in a fallen world, temptations are inevitable. However, 'woe' (οὐαί, ouai) is pronounced on those 'through whom they come' (δι' οὗ ἔρχεται, di' hou erchetai). While temptation is inevitable, being the source of temptation brings divine judgment. This applies especially to teachers and leaders whose false doctrine or bad example causes others to stumble.
Historical Context
This warning follows Jesus' teaching about the rich man and Lazarus, perhaps suggesting that those who live selfishly and materialistically cause others to stumble by their example. In context, religious leaders who taught that wealth indicated divine favor were causing people to stumble into false security. Throughout Scripture, causing others to sin brings severe judgment (Matthew 18:6-7, 1 Corinthians 8:9-13). Leaders bear particular responsibility since their influence multiplies—false teaching or bad example doesn't just harm them but everyone they influence. James warns 'be not many masters, knowing that we shall receive the greater condemnation' (James 3:1). Christian liberty must be constrained by love that refuses to cause weaker believers to stumble.
Reflection
- How does this warning apply to Christian leaders whose teaching or example might lead others astray?
- What contemporary 'offences' or stumbling blocks do Christians create for others?
- How should concern for not causing others to stumble shape Christian behavior and teaching?
Cross-References
- Parallel theme: Matthew 16:23, 18:7, Romans 14:13, 16:17, 1 Corinthians 8:13, 10:32