Exegetical and Hermeneutical Commentary of Luke 17:10
So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.
10. when ye shall have done alt ] and this can never be, Psa 143:2. Even if it could “non est beneficium sed officium facere quod debetis,” Sen. Controv. We are unprofitable servants
Fuente: The Cambridge Bible for Schools and Colleges
Are unprofitable servants – We have conferred no favor. We have merited nothing. We have not benefited God, or laid him under obligation. If he rewards us, it will be matter of unmerited favor. This is true in relation to Christians in the following respects:
- Our services are not profitable to God Job 22:2; he needs not our aid, and his essential happiness will not be increased by our efforts.
- The grace to do his will comes from him only, and all the praise of that will be due to him.
- All that we do is what is our duty; we cannot lay claim to having rendered any service that will bind him to show us favor; and,
- Our best services are mingled with imperfections. We come short of his glory Rom 3:23; we do not serve him as sincerely, and cheerfully, and faithfully as we ought; we are far, very far from the example set us by the Saviour; and if we are saved and rewarded, it will be because God will be merciful to our unrighteousness, and will remember our iniquities no more, Heb 8:12.
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. We are unprofitable servants] This text has often been produced to prove that no man can live without committing sin against God. But let it be observed, the text says unprofitable servants, not sinful servants. If this text could be fairly construed to countenance sinful imperfection, it would be easy to demonstrate that there is not one of the spirits of just men made perfect, in paradise, nor a ministering angel at the throne of God, but is sinfully imperfect: for none of these can work righteousness, in the smallest degree, beyond those powers which God has given them; and justice and equity require that they should exert those powers to the uttermost in the service of their Maker; and, after having acted thus, it may be justly said, They have done only what it was their duty to do. The nature of God is illimitable, and all the attributes of that nature are infinitely glorious: they cannot be lessened by the transgressions of his creatures, nor can they be increased by the uninterrupted, eternal obedience, and unceasing hallelujahs, of all the intelligent creatures that people the whole vortex of nature. When ages, beyond the power of arithmetic to sum up, have elapsed, it may be said of the most pure and perfect creatures, “Ye are unprofitable servants.” Ye have derived your being from the infinite fountain of life: ye are upheld by the continued energy of the Almighty: his glories are infinite and eternal, and your obedience and services, however excellent in themselves, and profitable to you, have added nothing, and can add nothing, to the absolute excellencies and glories of your God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
10. unprofitablea word which,though usually denoting the opposite of profit, is here usedsimply in its negative sense. “We have not, as hisservants, profited or benefited God at all.” (Compare Job 22:2;Job 22:3; Rom 11:35.)
Lu17:11-19. TEN LEPERSCLEANSED.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
So likewise ye,…. This is the accommodation and application of the parable to the disciples of Christ, who whether ministers or private believers, are as servants, and should be as laborious as the ploughman, and the shepherd; and as their condition is, so their conduct should be like theirs: the employment of the ministers of the word lies in reading, prayer, meditation, and study; in preaching the word, and administering the ordinances; and in performing other duties of their office: and every private believer has business to do, which lies in the exercise of grace, as the work of faith, the labour of love and patience, of hope: and in the discharge of duty with regard to themselves, in their families, the church, and the world; and these servants should be continually employed; and when one work is done, another is to be taken in hand: saints should be always believing, hoping, waiting, loving, and doing one good work or another; as preaching or praying, reading, hearing, and doing acts of benevolence and charity; and God and Christ are to be served by them in the first place, and then themselves: but some that would be called the servants of Christ, mind their own bellies, and not the service of Christ at all; others in the service of Christ, seek nothing but themselves; others are for the serving themselves first, and then Christ; but the true servants of Christ, serve him in the first place, and seek first his righteousness, and his kingdom, and the honour of it, believing that all other things shall be added to them: and when these have done all that are commanded them, they are not to think their service thank worthy: as for instance, if the service be preaching the word, a man so employed ought to be thankful to God, that has bestowed ministerial gifts upon him, and makes his labours useful, and uses him as an instrument, to do much good to the souls of men, and for his glory, and has put such an honour upon him; but he is not to expect thanks from God, for his most diligent and faithful performance of his work, or imagine that he merits any thing at his hand thereby: or if the business be hearing the word, a man should be thankful to God, for the word, ordinances, and ministers, for liberty of waiting upon God in such a way; for health of body, and inclination of mind, for such service; and for all the good, profit, and advantage, he gains hereby; but he is not to think that he lays God under any obligation to him by so doing, or deserves thanks, or a favour from him on account of it: or if the employment be prayer, a man should be greatly thankful to the God of all grace, that there is a throne of grace for him to come to; and for a mediator, who is the way of access to God; and for the assistance of the Spirit in prayer; and for all the blessings which are given, as an answer of prayer; but he is never to entertain such a thought, that God is obliged to him for his prayers, or should thank him for them: or if the work be doing of good with worldly substance, such should be thankful to God for their substance he has given them, and for hearts to make use of it; but ought not to conclude, that they hereby merit his favour, or that this is any gain to him: but on the other hand, Christ directs his disciples, saying,
when ye shall have done all those things which are commanded you; as preaching, or hearing, or reading, or praying, and every other act of divine and religious worship; or all acts of justice and benevolence among men; every duty both for matter and manner, as it should be, according to the will of God, from right principles, and to right ends, and by the assistance of the Spirit and grace of God:
say we are unprofitable servants; not in such sense as unregenerate men are, who are disobedient, and to every good work reprobate and unfit, Ro 3:12 or as the slothful servant, who did not what his Lord commanded, Mt 25:30. Nor is this the sense, that they are unprofitable to men; for they may be, and are very useful and serviceable to men, and to the saints; but that they are so to God, by whose grace and strength they are what they are, and do what they do; and can give nothing to him but what is his own, and his due; and so can lay him under no obligation to them, nor merit any thing from him; no, not even thanks, and much less heaven and eternal life. The Persic version, quite contrary to the sense of the words reads, “we are pure or clean servants, for we have done”, c. and the Ethiopic version leaves out the word “unprofitable”, and reads “we are servants” we acknowledge ourselves to be servants:
we have done that which is our duty to do; wherefore, as diligence is highly proper, and reasonable in doing the work of the Lord, humility is necessary, that a man may not arrogate that to himself, which do not belong to him; or boast of his performances; or place any dependence on them: or have his expectations raised on account of them; since when he has done the most and best, he has done but what he should, and what he was obliged to, and in that is greatly deficient: a saying somewhat like this, is used by R. Jochanan ben Zaccai z;
“if thou hast learned the law much, do not ascribe the good to thyself; for, for this wast thou created.”
z Pirke Abot. c. 2. sect. 8.
Fuente: John Gill’s Exposition of the Entire Bible
Unprofitable (). The Syriac Sinaitic omits “unprofitable.” The word is common in Greek literature, but in the N.T. only here and Mt 25:30 where it means “useless” ( privative and from , to use). The slave who only does what he is commanded by his master to do has gained no merit or credit. “In point of fact it is not commands, but demands we have to deal with, arising out of special emergencies” (Bruce). The slavish spirit gains no promotion in business life or in the kingdom of God.
Fuente: Robertson’s Word Pictures in the New Testament
Unprofitable [] . From creia, requirement; something which the master must pay. Not useless, but having rendered no service beyond what was due. “The profit does not begin until the servant goes beyond his obligation” (Meyer). “A servant owes all things” (Bengel).
Fuente: Vincent’s Word Studies in the New Testament
1) “So likewise ye,” (houtos kai) “Even so, or in a similar manner.”
2) “When ye have done all these things which are commanded you,” (hotan poiesete panta distachthenta humin) “When you do all the things commanded to you,” or that you are directed to do in line of your service to your Lord, the things that I have bidden and will yet bid you to do.
3) “Say, We are unprofitable servants:” (legete hoti douloi acherioi esmen) “You all say that we are or (exist as) unprofitable slave-servants,” not useless, but needless, that is a decorous or proper attitude of service in this life. For you have done nothing beyond your actual duty, in doing this, 1Ch 29:14; Psa 15:1; Psa 15:3; Isa 64:6.
4) “We have done that which was our duty to do.” (ho opheilomen poiesai pepolekanen) “We have just done what we ought to do;” This is an attitude of servant-humility that will not go unrewarded, 1Co 3:8. When one humbly considers himself unprofitable, he shall be blessed; But when the Lord pronounces one unprofitable, he shall suffer loss, be cast into outer darkness, Mat 25:30.
Fuente: Garner-Howes Baptist Commentary
10. We have done what we were bound to do. That is, “we have brought nothing of our own, but have only done what we were bound by the law to do ” Christ speaks here of an entire observance of the law, which is nowhere to be found; for the most perfect of all men is still at a great distance from that righteousness which the law demands. The present question is not, Are we justified by works? but, Is the observance of the law meritorious of any reward from God? This latter question is answered in the negative; for God holds us for his slaves, and therefore reckons all that can proceed from us to be his just right. Nay, though it were true, that a reward is due to the observance of the law in respect of merit, it will not therefore follow that any man is justified by the merits of works; for we all fail: and not only is our obedience imperfect, but there is not a single part of it that corresponds exactly to the judgment of God.
Fuente: Calvin’s Complete Commentary
(10) Say, We are unprofitable servants.There is something very suggestive in the use of the same word as that which meets us in the parable of the Talents (Mat. 25:30). God, we are taught, may recognise and reward the varying use which men make of gifts and opportunities. But all boasting is excluded; and in relation to God the man who has gained the ten talents has to own that he has nothing that he has not received, and to confess that he stands, as it were, on a level with the unprofitable servant. Any personal claim on the ground of merit falls to the ground before such a declaration, and still more any speculative theory of works of supererogation, and of the transfer of the merits gained by them from one man to his fellow-servants and fellow-sinners.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Ye Ye apostles.
Unprofitable In the sense that we have laid God under no obligations. We have received from God all we have and are, and have done no more than just meet the demands of mere right. We are like a debtor that has paid but his just due, and no return of thanks but mere courtesy need be made to him. We are the servant who is but just square with his master, and so deserves no favour. Had Adam lived pure, he would have done no more than his duty, for each moment of his existence. God could not then have justly punished him: but he would have no claim for special reward from God. God would have the right to dispense with him at any moment; might drop him into nonexistence at any instant. He would live every moment upon the pure favour of God. The purest angel exists by grace and not by merit. From this it follows:
1 . That the sinner can be forgiven and saved only by grace. If he has been guilty, even at a single instant, of a sin of omission, he can never afterwards repair it; for he can never at any future moment do more than the duty of that moment. He can earn no surplus merit to fill up the blank of the past. And, in all probability, that one sin will so debilitate him morally and spiritually that he will sin again and again; so that debility and depravation will be the result. Much more, if he commit a positive sin will his whole moral nature be unhinged.
2 . There can be no surplus merit in one man to save another. The Church of Rome strangely taught that we can do more than our duty; which deeds she calls works of supererogation. Against these the eleventh of our twenty-five articles is aimed. “Voluntary works, besides, over, and above God’s commandments, which are called works of supererogation, cannot be taught without arrogancy and impiety. For by them men do declare that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required: whereas Christ saith plainly, When ye have done all that is commanded you, say, We are unprofitable servants.”
Although we can do to God no favour, no profit, and no service, yet he affords us the privilege of doing that which he consents to receive as service, and for which he graciously accepts us as profitable servants. Hence when our Lord speaks as in Luk 12:37, though there is a verbal contradiction, there is a most beautiful harmony.
Our Lord now, leaving Peraea and Eastern Judea, departs to Bethany, raises Lazarus, and is induced by the machinations of the Pharisees to depart to Ephraim on the confines of Judea and Samaria. Here, as John tells us, Jesus abode for some weeks with his disciples. Distance from Jerusalem was necessary for safety; and doubtless what ministry Jesus and his disciples performed during this period extended rather into Samaria northward than into Judea. Accordingly the next notice we have of Jesus in the following verse, finds him starting from Ephraim eastward. See HARMONY, p. 101.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Even so you also, when you shall have done all the things that are commanded you,”
In the same way when the Apostles are carrying out all the commands given to them, they are to be the same.
Fuente: Commentary Series on the Bible by Peter Pett
“Say, ‘We are unprofitable servants. We have done that which it was our duty to do.’ ”
They are to say, ‘We are unprofitable servants. We have done that which it was our duty to do.’ Thereby they will be saved from the dangers of pride and arrogance (1Ti 3:16; 1Jn 2:16), and of thinking of themselves more highly than they ought to think (Rom 12:3). By ‘unprofitable’ is meant that they render a full service in accordance with their contract but do nothing above that which gives their master more than his due and thus merits extra reward.
Note how in the section chiasmus (above) this is paralleled with the story of the Pharisee who does think that he does his duty and is very proud of the fact, in contrast with the one who comes humbly seeking mercy, and is thereby justified (Luk 18:9-14).
One Grateful Ex-Leper and Nine Less Grateful Ones (Luk 17:11-19).
This story follows aptly after the previous one, for there the transplanting of the Kingly Rule of God among the nations was in mind, and here we have a multiplying of what occurred in the incident in Luk 5:12-15, the cleansing of skin-diseased persons who symbolise Israel in its sin, expanded by the inclusion of a Samaritan, ‘this stranger’, to include the wider world. Already non-Jews are coming back to God and entering under the Kingly Rule of God! The transplantation of the Sycamine tree has begun.
Skin disease was held in horror by all, and skin diseased men and women were seen as to be avoided. In both Jewish and Samaritan Law they were expected to avoid human company, except for their own kind, and to call ‘unclean, unclean’ so as to warn people to keep away from them (Lev 13:43-46). For in both Jewish and Samaritan Law skin disease rendered them permanently ritually unclean. They could neither live among men nor approach the Dwellingplace of God. And any who came in contact with them became ‘unclean’ and unable to enter the Temple until they again became clean.
There are a number of indications in the Old Testament that Israel were seen as the equivalent of skin diseased persons. Isaiah could cry out, ‘We are all as an unclean thing, and all our righteousnesses are as filthy rags’ (Isa 64:6), a typical picture of a skin diseased person (even though uncleanness through menstruation was primarily in mind there), and some have seen in the Servant of Isa 52:14; Isa 53:3-4 the picture of a skin diseased person as He bore the sin of others. Moreover the picture in Isa 1:5-6 of Israel as covered with festering sores could well have been that of a skin diseased person. And it was recognised that the worst fate that could befall a man who usurped the privileges of God’s sanctuary was to be stricken with skin disease ( 2 Chronicles 16:16-21). Never again could he enter the Temple of the Lord. So like the skin diseased man, Israel were unclean before God (Hag 2:14) (It is true that in Haggai it is by contact with death. But being permanently skin diseased was seen as a living death, so the thoughts are parallel). This was no doubt why Jesus saw such healings of skin diseased people as evidence of the presence of the Messiah (Luk 7:22). Thus a skin diseased man was a fit depiction of Israel’s need and the world’s need.
So when ten skin diseased men approach Jesus for healing, including one stranger, we may well see behind it the intention of depicting not only Israel, but the world in its need, a need which can only be healed by the Messiah (compare Luk 7:22). There may also be intended a reminder of the fact that a greater than Elisha was here. Elisha had enabled the healing of a skin diseased man (2 Kings 5), and he also a ‘stranger’, although he had not done it by his word. Rather he had sent him to wash seven times in the Jordan. He had put him firmly in the hands of God, and God had healed him. And he, like the Samaritan here, had returned to give thanks. But here Jesus takes the healing on Himself. It is He Who heals them at a distance by His thought. The implication of this could be drawn by the reader.
We have become so used to healing miracles that probably not one reader stops in wonder at what happened here. Ten men whose lives were devastated by skin disease receive their lives back again, and all at a word from Jesus. His signs and wonders continue. And yet unquestionably in this section they are only mentioned because they have another lesson to teach. Here it is the widening of the success of the Kingly Rule of God, the importance of gratitude, and the centrality of faith.
Analysis.
a As they were on the way to Jerusalem, He was passing along the borders of Samaria and Galilee and as He entered into a certain village, there met him ten men who were skin diseased, who stood afar off (Luk 17:11-12).
b They lifted up their voices, saying, “Jesus, Master, have mercy on us” (Luk 17:13).
c When He saw them, He said to them, “Go and show yourselves to the priests.” And thus it happened that, as they went, they were cleansed (Luk 17:14).
d And one of them, when he saw that he was healed, turned back, with a loud voice glorifying God, and he fell on his face at His feet, giving Him thanks, and he was a Samaritan (Luk 17:15-16).
c And Jesus answering said, “Were not the ten cleansed? but where are the nine?” (Luk 17:17).
b “Were there none found who returned to give glory to God, save this stranger?” (Luk 17:18).
a And He said to him, “Arise, and go your way. Your faith has made you whole” (Luk 17:19).
Note that in ‘a’ the men stood afar off an in the parallel the Samaritan is made whole by faith. In ‘b’ all call for mercy, while in the parallel only one returns to give glory to God. In ‘c’ all are cleansed, and in the parallel only one of those cleansed returns to give glory to God. And centrally in ‘d’ we have the stranger who returns to give glory to God and offering his thanks to Jesus.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 17:10. Unprofitable servants: ‘, mean, and inconsiderable, who cannot pretend to have merit in any thing. It deserves remarking, that our Saviour applies this,not to the servants in the parable, but to his disciples,to all men: for it cannot, I conceive, in strictness be said, that he is an unprofitable servant to his earthly master, who does all things whatsoever his master commands; but of men, as the servants of God, it may very justly be said. The Hebrew word shepel, which the LXX render by the word , 2Sa 6:22 seems truly to express the meaning of this place:base, vile, inconsiderable, humble. “We are but unprofitable servants,” says venerable Bede; “servants, because bought with a price, unprofitable because our service cannot profit the Lord, or because we are not worthy of the future glory: therefore this is the perfection of faith in men, if, all precepts being fulfilled to the utmost of their power, they acknowledge themselves imperfect.” Dr. Waterland, in a sermon on the subject, explaining the phrase, observes, that, upon the whole, when any, even the best of fallen men, profess themselves to be unprofitable servants of God, they may reasonably be supposed to mean, that they are creatures who can make no beneficial returns, no proper requitals, to their Creator; that they are mortal creatures, who neither can nor will do any thing without the aids of divine grace: and further, that they are also sinners, who, instead of meriting a reward, or claiming it as a debt, cannot so much as claim from any right in themselves impunity in God’s sight, but must be content to sue to him, in the humble petitionary form, for reward, for grace, and even or impunity; referring all to God’s mercy and goodness, and that also purchased for them by the alone merits of Jesus Christ.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1552
THE OBEDIENT SERVANT
Luk 17:10. So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.
PRIDE is deeply rooted in the heart of man. It was that which first instigated him to disobedience; he wished to be as God [Note: Gen 3:5.]. Since his fall it leads him openly to cast off his allegiance to the Supreme Being, and to become a god unto himself, independent, self-seeking, and self-sufficient. This principle operates even in the renewed mind, and endangers the acceptance of our persons and services [Note: 1Ti 3:6.]. Our Lord frequently cautioned his Disciples against it. He had just inculcated the arduous duty of forgiving injuries [Note: ver. 3, 4.], and had assured them that, however difficult it might be, faith would enable them to fulfil it [Note: ver. 3, 6.]; but, aware that such obedience might serve as an occasion for pride and vain-glory, he now teaches them, by a just comparison [Note: ver. 79.], what thoughts they should ever entertain even of their best services. We shall consider,
I.
The comparison
The extent of Gods authority over us is not sufficiently considered. There is no slave so much at his masters disposal as we are at Gods. The Jews exercised a most despotic power over their servants
[Some of the servants among the Jews were captives taken in war: others were slaves bought with money. Over these, their master had unlimited authority. They were regarded by him as his stock, and, like his cattle, were transmitted to his children as a part of their inheritance [Note: Lev 25:44-46.]. They were employed in all kinds of services: nor did their master esteem himself indebted to them for any services they might perform. This was perfectly well known to those whom our Lord addressed [Note: In this land of liberty this state of things does not exist: would to God it did not in any part of the British dominions!]. Perhaps many of his hearers had servants whom they so treated. Hence our Lord appealed to them respecting the truth of his statement.]
But God has an infinitely higher claim to our services
[He originally formed us in the womb. We have not a faculty which we did not receive from him. This gives him an entire right over us [Note: Isa 44:21.]. He, upon this very ground, has an unlimited authority over the greatest monarch, as much as over the meanest slave [Note: Job 31:13-15.]. He has preserved us every moment since our first existence in the world. However he may have made use of second causes, he has been the author of every blessing we have enjoyed. The beasts are not so dependent on their owner as we on him. On this ground he claimed the homage of his people of old [Note: Exo 20:2-3.], and may justly demand our utmost exertions in his service. He moreover has bought us with a price: he has paid down a sum which exceeds all calculation. Silver and gold were insufficient for the cost: nothing would suffice but the blood of his only dear Son. Behold, he withheld not the mighty ransom [Note: 1Pe 1:18-19.]. He delivered up his Son for us all [Note: Rom 8:32.]. And has not this given him a right over us? Can we say in any respect that we are our own? or, is not the Apostles inference just, That we should therefore glorify him with our bodies and our spirits which are his [Note: 1Co 6:19-20.]?]
Hence it is evident that we can never confer an obligation upon him
Even hired servants do not confer an obligation by the services they render. Much less do they, who belong to their master as his purchased possession. Least of all can we make God our debtor. We can do no more than what is our absolute duty to do. Works of supererogation exist only in the conceits of blind superstitious papists. The idea of performing them is arrogant in the extreme. None can entertain it in their minds without involving their souls in utter ruin. I he point is decided for us by the voice of inspiration [Note: Rom 11:35-36.].]
The justness of the comparison being made to appear, we proceed to consider,
II.
The command grounded upon it
The injunction in the text is manifestly grounded on the preceding comparison. It imports,
1.
That we should not be puffed up with a conceit of our high attainments
[There is no notice taken of our manifold defects. It is supposed that we actually do all that is commanded us; yet even on that supposition we have nothing to boast of. However perfect our obedience were in all other respects, pride would at once debase it all: God will have no flesh to glory in his presence. The very angels, who never fell, are constrained to give all the glory to God [Note: Rev 5:11-12.]. The Seraphim around the throne veil their faces and their feet as unworthy to behold or to serve their Maker [Note: Isa 6:2.]; and the glorified saints cast their crowns at the feet of Jesus, ascribing all their happiness to him alone [Note: Rev 4:10.]. Sinful man therefore can never have whereof to glory before God. His zeal and holiness can be of no account with God if once they be made the grounds of his confidence. God, so far from approving such a proud boaster, would abhor him [Note: Jam 4:6.], and would surely abase him in the day of judgment [Note: Pro 16:5.].]
2.
That we should be humbled under a sense of our unprofitableness
[It is not possible that our works should profit God [Note: Psa 16:2.]. Nothing that we can do can render him more happy or more glorious [Note: Job 22:2-3.]. We should live and act under a sense of this. The Apostles themselves were directed to consider their best works as worthless [Note: The text.]. Indeed, the truly enlightened in all ages have judged thus of themselves. Job abhorred himself in dust and ashes [Note: Job 40:4; Job 42:6.]. Isaiah seemed to himself like a poor leper, at the very moment that he was favoured with a heavenly vision [Note: Isa 6:5.]. Paul accounted himself less than the least of all saints, yea, the very chief of sinners [Note: Eph 3:8. 1Ti 1:15.]. In this light should we continually view our best performances, and acknowledge that our very righteousnesses are as filthy rags [Note: Isa 64:6.].]
Address
1.
Those who are looking for acceptance through their own works
[How manifestly is your spirit contrary to that which the Gospel recommends! You are endeavouring to establish a righteousness of your own: you not only think to compensate for your sins, but to have a degree of merit sufficient to purchase heaven. Perhaps you profess only to rely on your works in part; but in whatever degree you expect them to weigh, you so far make God your debtor. Hear, I pray you, the voice of Christ in the text. Renounce from henceforth all self-righteousness, and self-dependence, and learn to say with the great Apostle, I count all things but dung for the knowledge of Christ [Note: Php 3:8-9.].]
2.
Those, who, professing to trust in Christ, are indulging self-complacency
[It is inexpressibly difficult to maintain a truly humble spirit. Pride will rise in spite of our better judgment, and often operate when we are least aware of it. Our love of mans applause too often appears even under the garb of humility. Let us guard against self-deceit. God sees through the veil of our hypocrisy, and will leave us to feel the sad effects of our corruption: he has warned us plainly of our danger [Note: Pro 16:18.]. Let him therefore who thinketh that he stands, take heed lest he fall [Note: 1Co 10:12.]: let him not be high-minded, but fear [Note: Rom 11:20.].]
3.
Those who are dejected because of their unprofitableness
[It is well to be humbled under a sense of our infirmities; but the feeling of them is an effect of divine grace. Our contrition therefore should be tempered with thankfulness. Let us not forget that such a state of mind is approved of God. Instead of desponding, let us cleave more steadfastly to Christ [Note: Act 11:23.]. The viler we are in our own eyes, the more precious let him be to us. Thus will he increase, as we decrease [Note: Joh 3:30.]; and we ourselves shall be exalted in proportion to our self-abasement [Note: Mat 23:12.]. Let us in the meantime do all that we can to serve him. If we cannot profit him by fulfilling his commands, we may please him. Let that be our constant ambition [Note: 2Co 5:9. .]. Then, though we have no claim upon him for a reward, he will requite our services; nor shall the smallest attempt to honour him be overlooked [Note: Eph 6:8.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.
Ver. 10. We have done that was our duty ] Or, our debt; and it is no matter of merit to pay debts. This made William Wickam, founder of New College, &c., profess he trusted in Jesus Christ alone for salvation: Charles V did the like, when he came to die. a And in times of Popery, the ordinary instruction appointed to be given to men upon their death beds, was, that they should look to come to glory, not by their own merits, but by the virtue and merit of Christ’s passion, that they should place their whole confidence in his death only, and in no other thing; and that they should interpose his death between God and their sins, between them and God’s anger. (Dr Usheir in a sermon on Eph 4:13 )
a Cade of the Church, Parei Medul. 883.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10. ] This shews the sense of the parable, as applying to our own thoughts of ourselves, and the impossibility of any claim for our services to God.
In Rom 6:23 (see also the foregoing verses) we have the true ground on which we look for eternal life set before us; viz. as the gift of God whose servants we are , not the wages , as in the case of sin, whose we are not . In the case of men this is different; a good servant is ( Phm 1:11 ), not , i.e. , Etym. Mag. See Act 17:25 .
The case supposed introduces an argument fortiori: ‘ how much more, when ye have failed in so many respects .’ ‘Miser est quem Dominus servum inutilem appellat, Mat 25:30 ; beatus qui se ipse.’ Bengel.
Thus closes the series of discourses which began with ch. Luk 15:1 .
Fuente: Henry Alford’s Greek Testament
Luk 17:10 . , so, in the Kingdom of God: extremes meet. The service of the Kingdom is as unlike that of a slave to his owner as possible in spirit ; but it is like in the heavy demands it makes, which we have to take as a matter of course. , commanded. In point of fact it is not commands but demands we have to deal with, arising out of special emergencies. : the words express the truth in terms of the parabolic representation which treats of a slave and his owner. But the idea is: the hardest demands of the Kingdom are to be met in a spirit of patience and humility, a thing possible only for men who are as remote as possible from a slavish spirit: heroic, generous, working in the spirit of free self-devotion. Such men are not unprofitable servants in God’s sight; rather He accounts them “good and faithful,” Mat 25:21 . Syr. Sin [135] reads simply “we are servants”.
[135]yr. Sin. Sinaitic Syriac (recently discovered).
Fuente: The Expositors Greek Testament by Robertson
So likewise ye = Thus ye also.
shall = may.
say, We = say that (Greek. hoti) we.
unprofitable = not needed, no use for. This may be for various reasons. Occurs only here and in Mat 25:30, where the reason maybe for having done wickedly. Not the same word as in Rom 3:12. Tit 3:9. Phm 1:11, Heb 13:17.
Fuente: Companion Bible Notes, Appendices and Graphics
10.] This shews the sense of the parable, as applying to our own thoughts of ourselves, and the impossibility of any claim for our services to God.
In Rom 6:23 (see also the foregoing verses) we have the true ground on which we look for eternal life set before us;-viz. as the gift of God whose servants we are,-not the wages, as in the case of sin, whose we are not. In the case of men this is different; a good servant is (Phm 1:11), not , i.e. ,-Etym. Mag. See Act 17:25.
The case supposed introduces an argument fortiori: how much more, when ye have failed in so many respects. Miser est quem Dominus servum inutilem appellat, Mat 25:30; beatus qui se ipse. Bengel.
Thus closes the series of discourses which began with ch. Luk 15:1.
Fuente: The Greek Testament
Luk 17:10. , when ye shall have done) The consideration of the apostles was at the time fixed too intently upon the obedience which they had heretofore rendered, especially as they saw the scandalous perversity [or the perversity which took offence () at the Saviour] on the part of others. See ch. Luk 16:14. The Lord calls them back from the remembrance of such things [which tended to lead them to exalt themself by the comparison].-[, say ye) We are to understand and supply the following, So your faith will become great. When the obstacles to faith have been taken out of the way, among which rashness and self-confidence easily hold the first place, faith of its own accord increases. For then the pure and unmixed grace of the Lord has unrestricted room for its exercise.-V. g.]-) seems twice to have the same force by Anaphora.[183]- , unprofitable [dispensable] servants)[184] The emphasis lies on the word servants (slaves), and every servant ought to confess himself unprofitable from the very fact that he is a servant who owes all things [to his heavenly Master], who, if he is guilty of a delinquency, deserves stripes; if he does all things required of him, he deserves nothing as a matter of debt; he ought to feel as if he had done nothing; no thanks are to be considered due to him, whose part it is not to demand aught of importance to be assigned to him as regards either trouble or reward. God can do without our usefulness (services), being Himself alone good. Rom 11:35. [Who hath first given to Him, and it shall be recompensed unto him again], Mat 19:17. David saith, [Engl. Ver., vile], , , 2Sa 6:22, where the antithesis follows, not without mention of servants []. He is wretched whom the Lord calls an unprofitable servant, Mat 25:30 : Happy is he who calls himself so. As to the word , see Eustathius.[185] There is a Metonymy of the consequent for the antecedent. Say ye, We are unprofitable servants; that is to say, there is no greater return of thanks due to us, than if we had done nothing: Job 9:21; Job 10:15.[186] Even the angels may call themselves unprofitable (dispensable) servants of God. And also the servant of a man may call himself an unprofitable servant, although he be profitable (serviceable) to his master. The reason is, I. The condition itself of a slave or servant [which makes service a matter of course, not something that can claim a reward]. II. In respect to God, there is to be added His own perfect blessedness. Act 17:25 [Neither is worshipped with mens hands, as though He needed anything, seeing He giveth to all life, and breath, and all things]. is either used transitively, of one who is not profitable to another: or intransitively, of one who is of no profit to himself: and this again either of ones own accord, as David says that he will be [in the passage quoted above, 2Sa 6:22], (not in the Hebrew, but in the Greek), or else involuntarily, as a servant or slave.-, we were bound by our duty) as servants. The emphasis rests on this word, rather than upon the word, , we have done.
[183] The figure by which the same word is repeated in the beginnings of sentences, clauses, etc. But is omitted before , and before by Lachm. AX Syr. Vulg. abc Cypr. omit the before . But BD Orig. have it. ABDLabc Vulg. Memph. Orig. 3,565c Cypr. omit the before . Rec. Text has it without any of the oldest authorities.-E. and T.
[184] is not worthless or of no value; for that servant is not useless who does all that his master orders him. is not one who does not what is commanded-one who yields no benefit-one useless. But is one or , of whom there is no need, a person we can dispense with, dispensable, one to whom God the Master owes no thanks or favour. Human pride is liable to fancy that it has done God a favour by doing well. and that God could do without mens services. See my note Mat 25:30, and Tittm. Synom.-E. and T.
[185] Mat 25:30, the servant is condemned for being : whereas here the servant is commanded to call himself . The reason is, because the former had been also , one who did not work and yielded no benefit, and in this sense was not wanted (). But here he is in the sense, not indispensable to his Lord.-E. and T.
[186] Comp. Job 35:7-8, If thou be righteous, what givest thou Him? or what receiveth He of thine hand? Thy wickedness may hurt a man as thou art; and thy righteousness may profit the son of man.-E. and T.
Fuente: Gnomon of the New Testament
1Ch 29:14-16, Job 22:2, Job 22:3, Job 35:6, Job 35:7, Psa 16:2, Psa 16:3, Psa 35:6, Psa 35:7, Pro 16:2, Pro 16:3, Isa 6:5, Isa 64:6, Mat 25:30, Mat 25:37-40, Rom 3:12, Rom 11:35, 1Co 9:16, 1Co 9:17, 1Co 15:9, 1Co 15:10, Phi 3:8, Phi 3:9, Phm 1:11, 1Pe 5:5, 1Pe 5:6
Reciprocal: Gen 32:10 – not worthy of the least of all Num 6:18 – and put it 1Sa 15:13 – I have performed Job 10:15 – righteous Jer 32:23 – they have Eze 1:23 – which Luk 15:29 – Lo Luk 18:12 – fast 2Co 12:11 – though
Fuente: The Treasury of Scripture Knowledge
SELF-RIGHTEOUSNESS CHECKED
So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.
Luk 17:10
We are all naturally proud and self-righteous. Seldom will a man be found, however wicked, who does not secretly flatter himself that there is somebody else worse than he is. Seldom will a saint be found who is not at seasons tempted to be satisfied and pleased with himself. There is such a thing as a pride which wears the cloak of humility. There is not a heart upon earth which does not contain a piece of the Pharisees character.
I. To give up self-righteousness is absolutely needful to salvation.He that desires to be saved must confess that there is no good thing in him, and that he has no merit, no goodness, no worthiness of his own. He must be willing to renounce his own righteousness, and to trust in the righteousness of another, even Christ the Lord. Once pardoned and forgiven, we must travel the daily journey of life under a deep conviction that we are unprofitable servants. At our best we only do our duty, and have nothing to boast of. And even when we do our duty, it is not by our own power and might that we do it, but by the strength which is given to us from God.
II. The true cause of self-righteousness.How is it that such a poor, weak, erring creature as man can ever dream of deserving anything at Gods hands? It all arises from ignorance. The eyes of our understandings are naturally blinded. We see neither ourselves, nor our lives, nor God, nor the law of God as we ought. Once let the light of grace shine into a mans heart, and the reign of self-righteousness is over. The roots of pride may remain, and often put forth bitter shoots; but the power of pride is broken when the Spirit comes into the heart, and shows the man himself, and God.
Illustration
But you may say, Though I cannot pretend that I have ever really profited God, and though I have not profited as many people as I ought, or any single person as much as I ought, yet I trust and think I have not led an entirely unprofitable life. I hope I have profited some. Yes, but have you put side by side with the good you have done to some, the harm you have done to others by your conscious or unconscious influence for wrong: and have you asked yourself which is the greater? It is a very solemn consideration, and no man can put it away from himselfHas the good or the harm which I have done in life been the greater? And can any of us say that in any act he ever did, or any word he ever spoke, or any thought he ever thought, his motive was quite pure, no self in it? Did it rise to its proper level? Have you weighed it all fairly? I marvel if you will not yield to your conscience and say, I have been, to use the very mildest term, I have been an unprofitable servant. I have never done what is my duty; no, not in any one single instance in my whole life; and my best works humble me the most.
Fuente: Church Pulpit Commentary
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Unprofitable servants means they did nothing beyond their duty. To be profitable, one must contribute more to another than he receives from him. That could not be done by any human being in rendering service to an infinite God.
Fuente: Combined Bible Commentary
Luk 17:10. Even so ye also. The application, here plainly made, is that nothing can be claimed in Gods service on the ground of merit. Even the Apostles (Luk 17:5) could make no such claim. The verse should guard the interpretation of the parable of the unjust steward from the idea that earthly wealth can buy heavenly favor. From God we can claim nothing, save as He has promised it.
When ye have done all, etc. Our Lord does not say that they would or could do all. The fact that none have done so, makes the argument the stronger.
Say we are unprofitable servants, etc. Unprofitable here does not have a bad sense. Any profit or merit would arise from the servants doing more than his duty, but if he did all his duty, while no blame could attach to him, no merit could be allowed. Thus all works of supererogation are denied, and all claim on the ground of our goodness or fidelity. The moral necessity for justification of faith, afterwards so plainly stated by Paul, is found in this verse; but He who uttered it is Himself the Object of that faith. He was kind and merciful in thus speaking, for the words, apparently severe, are not only true, but so necessary to keep our pride from leading us away from Christ. It is better that we should confess to the Master: we are unprofitable servants, than that He should call us so (Mat 25:30).With this thought, the series of discourses closes.
Fuente: A Popular Commentary on the New Testament
Verse 10
We have done that; we have done only that, &c.
Fuente: Abbott’s Illustrated New Testament
17:10 {5} So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.
(5) No matter how perfectly we may keep the law, it deserves no reward.
Fuente: Geneva Bible Notes
Jesus drew the application. His disciples should have the same attitude as good servants. By claiming to be unworthy they were not saying that they were totally worthless people. They meant that they were unworthy of any reward because all the service they had rendered was simply their duty to their Master. In the context the particular duty in view was forgiving generously (Luk 17:3-4), but the teaching applies generally to all the duties that disciples owe God.
Jesus and the apostles taught elsewhere that the prospect of reward should motivate disciples to serve the Lord (Mat 6:19-21; 1Co 3:10-15; 1Co 9:24-27; 2Co 5:9-10; 1Jn 2:28; 1Pe 4:13; 1Pe 5:1-4). Jesus was not contradicting that here. Here his point was that God is under no obligation to reward us. He will do so because He chooses to do so, not because He has to do so. Our attitude should be that God does not need us to serve Him and that serving Him is only our duty for which He is under no obligation to reward us.