Luke 17:1

Now there are two kinds of offences, of which the one resist the glory of God, but the other serve only to cause a stumbling-block to the brethren. For the inventions of heresies, and every word that is spoken against the truth, are obstructions to the glory of God. Such offences however do not seem to be mentioned here, but rather those which occur between friends and brethren, as strifes, slanders, and the like. Therefore He adds afterwards, If thy brother trespass against thee, rebuke him.

The accompanying discussion that immediately follows these opening remarks and speaks of our pardoning our brothers and sisters in case they ever sin against us leads us to the idea that these were the offenses meant. What are these offenses? They are, I suppose, mean and annoying actions, fits of anger whether on good grounds or without justification, insults, slander, and other stumbling blocks similar to these. He says that these temptations must come. Is this then because God, who governs all, forces people to their commission of sin? Away with the thought! Nothing that is evil comes from him. He is the fountain of all virtue. Why then must this happen? They clearly happen because of our infirmity, for all of us stumble in many things, as it is written. Nevertheless he says that there will be woe to the person who lays the stumbling blocks in the way. He does not leave indifference in these things without rebuke but restrains it by fear of punishment. He still commands us to bear with patience those who cause sins to happen.

But by the punishment of the man who offends, learn the reward of him who saves. For had not the salvation of one soul been of such exceeding care to Christ, He would not threaten with such a punishment the offender.

And he said to his disciples. After having refuted the impiety of the Jews, he invited the disciples to piety according to corporal almsgiving; here follows the second part, in which he invites to piety according to spiritual almsgiving. This part is divided into three, …

And he said to his disciples: It is impossible that scandals should not come, but woe to him through whom they come. The Apostle also says: There must be heresies, that those who are approved may be made manifest among you. It is therefore impossible …

This is spoken according to the custom of the province of Palestine; for among the ancient Jews the punishment of those who were guilty of the greater crimes was that they should be sunk into the deep with a stone tied to them; and in truth it were better for a guilty man to finish his bodily life by a punishment however barbarous, yet temporal, than for his innocent brother to deserve the eternal death of his soul. Now he who can be offended is rightly called a little one; for he who is great, whatsoever he is witness of, and how great soever his sufferings, swerves not from the faith. As far then as we can without sin, we ought to avoid giving offence to our neighbours. But if an offence is taken at the truth, it is better to let the offence be, than that truth should be abandoned.

Since the covetous Pharisees were grumbling against the Lord because He spoke about non-possessiveness, He first told the parable of the rich man and Lazarus, showing them through it what punishment awaited them for their attachment to wealth; and then He turns His discourse to …

Because the Pharisees were covetous and railed against Christ when He preached poverty, He put to them the parable of the rich man and Lazarus. Afterwards, in speaking with His disciples concerning the Pharisees, He declares them to be men who caused division, and placed obstacles in the divine way. As it follows; Then said he unto his disciples, It is impossible but that offences will come, that is, hindrances to a good life and which is pleasing to God. Or, He says that there must arise many obstacles to preaching and to the truth, as the Pharisees hindered the preaching of Christ. But some ask, If it needs be that offences should come, why does our Lord rebuke the author of the offences? for it follows, But woe to him through whom they come. For whatsoever necessity engenders is pardonable, or deserving of pardon. But observe, that necessity itself derives its birth from free-will. For our Lord, seeing how men cling to evil, and put forward nothing good, spoke with reference to the consequence of those things which are seen, that offences must needs come; just as if a physician, seeing a man using an unwholesome diet, should say, It is impossible but that such a one should be sick. And therefore to him that causes offences He denounces woe, and threatens punishment, saying, It were better for him that a mill-stone were hanged about his neck, and he cast into the sea, &c.

Then said he unto his disciples,.... In the Alexandrian copy, and in "three" of Beza's exemplars it is read, "his disciples"; and so read the Vulgate Latin, and all the Oriental versions; that is, Jesus said to his disciples what follows, as the Syriac and Persic versions express, and the latter reads, he said "again".

It is impossible but offenses will come - And they ever did and do come chiefly by Pharisees, that is, men who trust in themselves that they are righteous, and despise others.

It is almost impossible but that offences will come, and therefore we are concerned to provide accordingly; but woe to him through whom they come, his doom will be heavy (

quarantine:debris (2026-07-29) — unbalanced-parens

We are taught for one thing in these verses — the great sinfulness of putting stumbling-blocks in the way of other men's souls. The Lord Jesus says, "Things that cause people to sin are bound to come — but woe to that person through whom they come. It would be better for him to be thrown into the sea with a millstone tied around his neck — than for him to cause one of these little ones to sin!" When do men cause others to sin?

We are taught for one thing in these verses — the great sinfulness of putting stumbling-blocks in the way of other men's souls. The Lord Jesus says, "Things that cause people to sin are bound to come — but woe to that person through whom they come. It would be better for him to be thrown into the sea with a millstone tied around his neck — than for him to cause one of these little ones to sin!" When do men cause others to sin? They do it, beyond doubt, whenever they persecute believers, or endeavor to deter them from serving Christ. But this, unhappily, is not all. Professing Christians do it whenever they bring discredit on their religion by inconsistencies of temperament, of word, or of deed. We do it whenever we make our Christianity unlovely in the eyes of the world — by conduct inconsistent with our profession. The world may not understand the doctrines and principles of believers — but they are very keen-sighted about their practice . The sin against which our Lord warns us, was the sin of David. When he had broken the seventh commandment, and taken the wife of Uriah to be his wife — the prophet Nathan said to him, "You have given great occasion to the enemies of the Lord to blaspheme." (2 Samuel 12:14.) It was the sin which Paul charges on the Jews, when he says, "The name of God is blasphemed among the Gentiles because of you." (Romans 2:24.) It is the sin of which he frequently entreats Christians to beware, "Give no offence, neither to the Jews nor to the Gentiles, nor to the Church of God." (1 Corinthians 10:32.) The subject is a deeply searching one. The sin which our Lord brings before us, is unhappily very common. The inconsistencies of professing Christians, too often supply the men of the world with an excuse for neglecting religion altogether. An inconsistent believer, whether he knows it or not — is daily doing harm to souls.

It is impossible but that offenses will come - Such is the corrupt state of the human heart that, notwithstanding all the influences of grace, and the promises of glory, men will continue to sin against God; and his justice must continue to punish. See on Mat 18:6 (note).

It is impossible - It cannot but happen. Such is the state of things that “it will be.” See these verses explained in the notes at Mat 18:6-7.