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NASB (UPDATED) TEXT: Luk_17:1-4
1He said to His disciples, "It is inevitable that stumbling blocks come, but woe to him through whom they come! 2It would be better for him if a millstone were hung around his neck and he were thrown into the sea, than that he would cause one of these little ones to stumble. 3Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him. 4And if he sins against you seven times a day, and returns to you seven times, saying, 'I repent,' forgive him."
Luk_17:1 "He said to His disciples" The context remains the same. Jesus is speaking to the Pharisees (cf. Luk_15:2; Luk_16:14), but at this point he addresses the disciples again (cf. Luk_16:1; Luk_17:5).
▣ "It is inevitable" We live in a fallen, rebellious world. Get ready!
NASB "stumbling blocks"
NKJV "offenses"
NRSV "occasions for stumbling"
TEV "things that make people fall into sin"
NJB "causes of falling"
The term is skandalon, which in the LXX, translated a Hebrew term (BDB 430) "snare" (cf. Jos_23:13; Jgds. Luk_2:3; Luk_8:27), which denoted a baited trap stick. It can also be understood as a "stumbling block" (cf. Lev_19:14; 1Sa_25:31; Psa_119:165). The Anchor Bible (vol. 28A, p. 1138) notes that in time it came to mean to impel someone to "apostasy" or "abandonment of allegiance (to God or to His word as proclaimed by Jesus)."
▣ "but woe to him through whom they come" This is paralleled in Matthew 18. Disciples are addressed and warned (cf. Mat_18:4-6; Mat_18:8-10). Jesus is referring to both the Pharisees and sinning believers. True believers are responsible for their brothers and sisters in Christ (cf. Rom_14:1 to Rom_15:13; 1 Corinthians 8-10; Gal_6:1-4).
Paul, in 1Co_11:19, even asserts that these false teachers and their followers are manifested so that the true believers are clearly revealed.
Luk_17:2 "if" This is a First class conditional sentence which, in this context, reaffirms the inevitability that stumbling blocks will come and, so too, will judgment.
▣ "a millstone" In the OT grain was ground by hand mills, usually one flat stone (cf. Job_41:24) and one handheld rubbing stone (cf. Jdg_9:53). By NT times grinding was done by two round stones (18 to 20 inches). Wooden pegs held them in place and allowed the top one to rotate. The ground grain would work its way out around the edges.
It is possible that Jesus is referring to a larger pair of stones rotated by two men (cf. Mat_24:41) or en even larger one pulled by animals (cf. Jdg_16:21).
▣ "thrown into the sea" Jews, being semi-desert dwellers, were always afraid of large bodies of water. Even Solomon's fleet was manned by Phoenicians, not Jews. Drowning was a terrifying prospect.
The severity of the warning is surprising. It could possibly be
1. a way of showing how important these new believers are to God
2. a way of referring to apostasy or causing these new believers to renounce their new faith (see Special Topic at Luk_6:46)
3. simply an eastern hyperbole, so common in Jesus' teachings
▣ "one of these little ones" This is not referring to children, but to new believers (cf. Matthew 18 and I Epistle of Clement to the Corinthians, chapter 46).
NASB, NRSV "to stumble"
NKJV "offend"
TEV "to sin"
NJB "the downfall"
This is the term skandalizô, which literally meant a baited animal trap trigger (the noun is used in Luk_17:1). It came to be used metaphorically of something that caused someone to be tempted, an impediment in one's spiritual or moral growth, or an occasion for sinning.
It is often used of someone taking offense to Jesus or the gospel (cf. Mat_11:6; Mat_13:57; 1Co_1:23; Gal_5:11), but this does not fit in this context if it is addressing believers. If, however, the target audience is Pharisees, then this connotation is right on target.
If believers are the audience, then it refers to godly living and forgiveness (cf. Luk_17:3-4). The Christian community must be one of openness, godliness, forgiveness, and fellowship. Wounded believers are a major problem (cf. 1Co_8:12), then and now!
Luk_17:3
NASB, NRSV "Be on guard"
NKJV "Take heed to yourself"
TEV "So watch what you do"
NJB "Keep watch on yourselves"
This is a present active imperative, which denotes an ongoing command. Believers must guard their actions and personal choices (cf. Heb_2:1; 2Pe_1:19). We are our brothers' (lost and saved) keeper!
Luke uses this term literally, "take heed to yourselves" (prosechete heautois) often in his writings (cf. Luk_12:1; Luk_17:3; Luk_21:34; Act_5:35; Act_20:28 and just the verb in Luk_20:46).
▣ "If. . .if" These are Third class conditional sentences, which speak of potential action. It is amazing to me how much the Bible talks about forgiving as evidence of forgiveness (cf. Mat_6:12; Mat_6:14-15; Mat_18:21-35; Luk_6:38).
▣ "your brother sins, rebuke him" This is an Aorist active imperative, which denotes urgency. This is paralleled in Mat_18:15-18 and is discussed in Gal_6:1-5. As the family of God, we are responsible for one another.
▣ "if he repents" This is an aorist active subjunctive with ean, which denotes a third class conditional sentence. See hyperlink at Luk_3:3.
▣ "forgive him" This is an another aorist active imperative, which denotes urgency. Believers are not to hold grudges or become bitter towards each other. Forgiveness always cleanses two hearts!
Luk_17:4 "And if he sins against you seven times a day" This is a third class conditional sentence. Peter asks this question in the parallel in Mat_18:21-22.
▣ "returns to you seven times, saying 'I repent’" This may reflect the OT term for repent (shub, "turn") and the Greek word "repent" (metanoeô). Fellowship and restoration are not affected by numbers (7 x 70 in Mat_18:21-22), but by an attitude of acceptance, which is modeled by a gracious God and a sacrificial Messiah. Believers are to emulate the love and forgiveness of the Trinity (cf. 1Jn_3:16).
hyperlink
▣ "forgive him" This is a future active indicative used in the sense of the aorist active imperative of Luk_17:3.