Fullness of Faith Lesson #1
Increased Faith / Luke 17.1 - 10
Good Questions Have Groups Talking
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Increased Faith / Luke 17.1 - 10
OPEN
What is your name and two things you are grateful for.
DIG
1. Luke 17.1. What does Jesus mean, “things that cause men to stumble”? What would be an example?
What are some ways we lead people astray? We do it any time our actions or attitudes set a bad spiritual example. We do it when our complaining spirit causes other people to be discontent. We do it by speaking evil words that unfairly influence someone else’s opinion. We do it by carrying on an argument to the point where we provoke an angry response. We do it by enticing someone to commit sexual sin or join us for some juicy gossip. We do it by boasting of our
accomplishments or acquisitions in a way that makes other people envious or boastful. These are only some of the many ways that we can become a spiritual hindrance to other people. Of course they have to take responsibility for their own actions. But woe to us if we make it easier for them to sin, or harder for them to be godly! — Philip Graham Ryken, Luke, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, vol. 2, Reformed
Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2009), 209.
2. Think about that phrase, “cause men to stumble.” Can I cause others to stumble? Isn’t everyone responsible for their own actions?
Let’s state a serious fact based on Luke 17: events or situations can actually cause people to sin. Before we attempt to interpret Christ’s statements, let’s make sure we understand what He didn’t mean. Christ didn’t mean that in some cases people have no choice but to sin. He didn’t absolve the one who sins from the responsibility to repent. He did mean that conditions can exist and things can happen that so greatly increase the tendency
toward sin that a terrible woe is due the responsible party.
What are these offenses or “things that cause people to sin”? The Greek word is skandalon. The idea of our English word scandal is present in the meaning of the Greek word. Skandalon is “the trigger of a trap on which the bait is placed, and which, when touched by the animal, springs and causes it to close causing entrapment. . . . Skandalon always denotes an enticement to conduct which could ruin the person in question.”
If you apply the concept to Jesus’ words, you see that the declaration of woe would apply to the one who set the trap or figuratively speaking “became” the trigger of a trap. Woe to the person who baits another person into entrapment.
Making a careful comparison between Luke 17:1 and the definition, we see a second person involved. Christ said the victim of the trap also sins, even though another designed the trap; therefore, let’s identify these two figures as the trapper and the sinner. Without a doubt, I have experienced entrapment, but to be liberated I must not shift all responsibility to the trapper. Unfortunately, all too often I took the bait.
To live consistently outside a trap, I must recognize my own responsibility in at least three ways. I am responsible for (1) repenting of the sin of taking the bait; (2) learning why I took the bait; (3) asking God to mend and fortify the weak places in the fabric of my heart, soul, and mind so I will not continue life as a victim.
A critical part of my freedom has been asking God to help me search my heart, soul, and mind for vulnerabilities to foolish decisions. Taking responsibility in these areas produced one of the greatest harvests of my life. I learned to willingly lay my heart bare before Him, to invite Him to reveal my weaknesses and handicaps, and to be unashamed. I also developed daily dependency upon God because my old vulnerabilities had become such habits, practices, and ways of life.
— Beth Moore, Jesus, the One and Only (Nashville: B&H, 2013).
3. Verse 3. What are we to do if someone sins against us. Hint: the correct answer in this case is not “forgive them.”
Far from bringing about sin, the follower of Jesus will oppose it. When someone sins he will rebuke him. This does not mean that he will adopt an attitude of censoriousness, for the context stresses forgiveness. It means that, though he will be compassionate, he will not be weak. He cannot be indifferent to evil, but this does not mean that he will bear a grudge. If the offender repents, the believer must forgive him. And his forgiveness must be without limit. When Jesus
speaks of seven times in the day he does not mean that an eighth offence need not be forgiven (cf. Matt. 18:21f.). He is saying that forgiveness must be habitual. From the world’s point of view a sevenfold repetition of an offence in one day must cast doubt on the genuineness of the sinner’s repentance. But that is not the believer’s business. His business is forgiveness. — Leon Morris, Luke: An Introduction and Commentary, vol. 3,
Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 273.
4. Compare Luke 17.3, 4 with Luke 6.37. How do you harmonize them?
Careful leadership is important for Jesus’ followers, but so is constant forgiveness. When there is sin among God’s people, they are responsible to rebuke one another. To “rebuke” does not mean to point out every sin, for Jesus also warns against being judgmental (6:37). To “rebuke” (always in love) means to bring sin to a person’s attention with the purpose of restoring that person to God and to fellow humans. In context here, this
refers to sin that could pull that person or others away from God, and thus result in the horrible judgment Jesus spoke of in 17:2. When a person feels that he or she must rebuke another Christian for a sin, it is wise for that person to check his or her attitudes and motivations first. Unless rebuke is tied to forgiveness, it will not help the sinning person. Jesus explained, in fact, that if the other person repents, the rebuker must forgive. And that forgiveness extends constantly. —
Bruce Barton et al., Life Application New Testament Commentary (Wheaton, IL: Tyndale, 2001), 325.
5. How are Luke 17.4 and Luke 17.5 connected? What does faith have to do with forgiveness?
To truly forgive someone over and over again requires faith that God will correct the offender and protect the one offended. Thus, the only way we can be a forgiving people is if our faith is increased. In this regard, we need not pray for greater love, but for greater faith. — Jon Courson, Jon Courson’s Application Commentary (Nashville, TN: Thomas Nelson, 2003), 384.
6. Let’s study the Bible for application. How is our faith and our ability to rebuke and forgive related?
The disciples then chorused to the Lord, “Increase our faith!” (v. 5). They did not ask for more love and tolerance so they could forgive. Neither did they ask for more understanding. Instead they asked for faith so they could adequately rebuke and forgive others.
How were they able to make the connection between faith and the ability to forgive? They may have learned it on other occasions when Jesus said essentially the same thing, though in a different order. For example:
“Have faith in God,” Jesus answered. “I tell you the truth, if anyone says to this mountain, ‘Go, throw yourself into the sea,’ and does not doubt in his heart but believes that what he says will happen, it will be done for him. Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours. And when you stand praying, if you hold anything against anyone, forgive him, so
that your Father in heaven may forgive you your sins.” (Mark 11:22–25)
At that time the Lord began by saying, “Have faith in God.” Then he explained the power of faith to do wonders, finally concluding with a call to forgive. This understanding lay behind their group prayer in our passage: “Increase our faith!” Their prayer declared their faith. It is by faith that we ask for faith. — R. Kent Hughes, Luke: That You May Know the Truth, Preaching the Word (Wheaton, IL:
Crossway Books, 1998), 166.
7. Is it an act of love to rebuke someone?
Use words of correction. But there was another thing the Lord did on that memorable night which we don’t often think of as building and edifying: He rebuked the disciples. When Peter protested concerning the Lord washing the disciples feet, Christ said, "Unless I wash you, you have no part with me" (Jn. 13:8).
Proverbs 25:12 says, "Like an earring of gold or an ornament of fine gold is a wise man’s rebuke to a listening ear." Correction that will build up rather than tear down is correction infused with love. It is rebuke soaked in wisdom, and given only when absolutely necessary and guided by the Holy Spirit. Defined this way, words of correction can and will edify and build into our lives. — Discipleship Journal,
Issue 94 (July/August 1996) (NavPress, 1996).
8. When has your life been helped by a brother’s rebuke?
The small group had spent endless hours listening to me retell the story of how I had been abandoned and betrayed by believers and people whom I had once considered close friends. At times I knew this new group of Christians must have been sick of hearing the retold saga, yet they lovingly encouraged me to vent, stating it was a part of the healing process.
My venting did subside with time, but it never fully diminished even though I had been with the group for nearly three years. One evening when I began my story again, a lady spoke up. “You need to get over this and move on!” She stunned the group with her blunt words and elevated voice.
While others were shocked by what they perceived as a calloused remark, I knew she was right. I saw her open and candid rebuke as a message from God.
That verbal kick in the pants freed me from my self-pity and encouraged me to get back on the road to recovery. — Gary Chapman and James Stuart Bell, Love Is a Verb Devotional: 365 Daily Inspirations to Bring Love Alive (Grand Rapids, MI: Baker, 2011).
9. Would you say you are the kind of person who can easily receive correction? Do people hesitate to rebuke you for fear of how you will react?
Counsel and comments by others. If someone you respect makes a comment regarding your life, take time to reflect upon it.
Input from a trusted friend or mentor is a precious gift. As Prov. 27:5–6 states, "Better is open rebuke than love that is concealed. Faithful are the wounds of a friend, but deceitful are the kisses of an enemy" (NASB).
When the comment is a constructive criticism, however, it usually stings. In our discomfort, we often try to forget such remarks as soon as possible. Instead, the next time someone corrects you, allow his or her comment to burn a little. Take time to think it through and apply it to your life. Proverbs 20:30 tells us, "Stripes that wound scour away evil, and strokes reach the innermost parts" (NASB). — Discipleship
Journal, Issue 100 (July/August 1997) (NavPress, 1997).
10. Do a search for the word “correction” in the book of Proverbs. What do we learn about the person who is able to receive correction?
Whoever loves discipline loves knowledge, but whoever hates correction is stupid. Proverbs 12:1 (NIV2011)
Whoever disregards discipline comes to poverty and shame, but whoever heeds correction is honored. Proverbs 13:18 (NIV2011)
A fool spurns a parent’s discipline, but whoever heeds correction shows prudence. Proverbs 15:5 (NIV2011)
Stern discipline awaits anyone who leaves the path; the one who hates correction will die. Proverbs 15:10 (NIV2011)
Mockers resent correction, so they avoid the wise. Proverbs 15:12 (NIV2011)
Whoever heeds life-giving correction will be at home among the wise. Proverbs 15:31 (NIV2011)
Those who disregard discipline despise themselves, but the one who heeds correction gains understanding. Proverbs 15:32 (NIV2011)
11. Is it possible to be a person of great faith and be unwilling or unable to rebuke and forgive?
The grand narratives of the Old Testament teach us that people of faith have the ability to forgive. People of faith are forgivers.
Abraham, the father of the faithful, was a man of faith. And when the herdsmen of Lot quarreled with his herdsmen, Abraham did not quarrel but calmly gave Lot his choice. Abraham’s faith fostered a forgiving spirit. Joseph, a man full of faith, forgave his brothers. Moses, when reviled by Miriam and Aaron, did not retaliate but meekly trusted God. And David stood over sleeping Saul as his comrades urged him to kill him and spared Saul’s life because he trusted
God.
If a man is truly great in faith, he will be gentle and forgiving. The man or woman of faith enters a rest that produces a calm spirit, which keeps him or her from seeking revenge, readily extending forgiveness instead.
If we are having trouble forgiving, we need faith. We need to believe that God is in control, that he is not slumbering. We need to believe he loves us. We need to believe he will take care of us. We need to believe he is equitable. We need to pray “Increase my faith!”—then take the step and forgive. — R. Kent Hughes, Luke: That You May Know the Truth, Preaching the Word (Wheaton, IL: Crossway Books, 1998),
166–167.
12. The disciples felt their faith needed to be increased. Did Jesus agree?
The disciples said, “Increase our faith.”
Jesus said, “Unleash your faith.”
The disciples said, “Expand our faith.”
Jesus said, “Express your faith. Say to those about whom you feel a root of bitterness, a tree of unforgiveness, a hedge of hostility, I forgive you. I no longer hold a grudge against you.”
Jesus said the same thing regarding any obstacle before us. He didn’t say, “Pray that the mountain might be removed. He said, “Speak to the mountain itself,” (Mark 11:23). Why were the disciples told to speak? Because while faith is implanted by the Word, it is unleashed through the lips.…
But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. Romans 10:8, 9
Jon Courson, Jon Courson’s Application Commentary (Nashville, TN: Thomas Nelson, 2003), 384.
13. How do we increase our own faith?
Their cry, “Increase our faith!” though it indicated their faith, also confirmed they could not increase their own faith. They knew better than to proudly declare, “I resolve to believe more—I will accumulate more faith.” They understood that faith is a gift. “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast” (Ephesians 2:8,
9). They remembered the humble prayer of the father of the epileptic boy: “I do believe, help me in my unbelief” (Mark 9:24, NASB). Faith for life’s challenges is a gift. They knew that greater faith only comes through prayer. They understood that we obtain God’s power only through faith—and that forgiveness requires supernatural power. So they prayed for faith. — R. Kent Hughes, Luke: That You May Know the Truth,
Preaching the Word (Wheaton, IL: Crossway Books, 1998), 166.
14. Verses 7 – 10. Jesus asks three questions in succession. What is the answer to each one?
Given the immense requirements Jesus gave his disciple leaders—to not cause a little one to stumble, to rebuke those who sin, to extend unlimited forgiveness, to exercise immense faith—a disciple might presume that in so doing he or she merits divine favor.
Jesus explodes such thinking with a mini-parable consisting of three rhetorical questions that are answered with a no, a yes, and a final no. The answers derive from the relationships of slaves and masters in the ancient world.
“Suppose one of you had a servant plowing or looking after the sheep. Would he say to the servant when he comes in from the field, ‘Come along now and sit down to eat’?” (v. 7)
No!
“Would he not rather say, ‘Prepare my supper, get yourself ready and wait on me while I eat and drink; after that you may eat and drink’?” (v. 8)
Yes!
“Would he thank the servant because he did what he was told to do?” (v. 9)
No!
Then comes the wake-up application: “So you also, when you have done everything you were told to do, should say, ‘We are unworthy servants; we have only done our duty’ ” (v. 10). — R. Kent Hughes, Luke: That You May Know the Truth, Preaching the Word (Wheaton, IL: Crossway Books, 1998), 167–168.
15. What is Jesus’ point in this mini-parable?
Jesus meant that watching ourselves, rebuking, forgiving, believing is nothing extraordinary—this is the way we are supposed to live. And when we do it, we are at best “unworthy servants.” Such a life is our duty. This life (extraordinary as it may be) is ordinary Christianity. Oh, that we could be extraordinarily ordinary!
This concluding parable reminds us of an earlier passage:
“Be dressed ready for service and keep your lamps burning, like men waiting for their master to return from a wedding banquet, so that when he comes and knocks they can immediately open the door for him. It will be good for those servants whose master finds them watching when he comes. I tell you the truth, he will dress himself to serve, will have them recline at the table and will come and wait on them.” (12:35–37)
On that occasion Jesus revealed what he will do for faithful, watchful servants. When the day is over, he will make them sit down, and he will wait on them. That is the kingdom feast.
But the little parable in Luke 17 makes such a thing seem incomprehensible. He was at that time warning his followers against pride and presumption.
The eternal marvel is that ultimately he will do for us what our earthly masters will never do. But everything is of grace. There is nothing we can claim. There is no ground for pride—only eternal praise. — R. Kent Hughes, Luke: That You May Know the Truth, Preaching the Word (Wheaton, IL: Crossway Books, 1998), 168.
16. What is an unworthy servant? Contrast him with a worthy servant.
Many people take the opposite approach. They think that all the things they do for God amount to something. Now they want God to do his duty and welcome them to the banquet of his blessing. This is what the Pharisees thought. They were like the elder brother in the story of the prodigal son: when they came in from the fields, so to speak, they wanted their father to celebrate their obedience. Often we come to God the same way, claiming that we deserve more from him than we
are getting. We hear this teaching today from preachers who present Jesus as a better way to get what you want out of life, which of course only makes God the servant of our own desires.
The truth is that God does not owe us anything. If this sounds harsh, it is because in our self-righteous pride we think that we have really done something for God. In fact, we may secretly hope that the good things we do will gain us some kind of leverage with the Almighty. But even if we did everything he ever wanted us to do—even then we would only have done our duty. We should not think, therefore, that we have merited any favor with God. God is not moved by our
obedience. Not one of our best works—or all of our good works put together—give us a right to the household of heaven.
This is what Jesus means when he says that we are “unworthy servants”: he means that we do not have any merit of our own. To translate the word another way, we are “unprofitable.” In other words, when it comes to our service, God never gets a positive return on his investment. He is our Creator and Redeemer in Christ; therefore he already has a right to all our allegiance. Even if we gave God perfect service, we would only be giving him what he
demands and deserves; it would profit God nothing. But in fact we often fail to serve him well, so he actually gets a negative return on his investment. — Philip Graham Ryken, Luke, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, vol. 2, Reformed Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2009), 221–222.
17. What does this parable have to do with faith?
So, you see, our faith does rest upon the character of God and the merits of the Son of God. You do not have anything you can bring—only your poor, miserable soul. Let me remind you that the bad man who thinks he is good is shut out of God’s kingdom forever, but the man who knows he is the chief of sinners and an unworthy servant comes in humility depending upon the merits of another who is able to cleanse and save him.
If you pray, and say, “Oh, Lord, I have been a good boy—answer my prayer,” you will never get the prayer answered.
But if you will pray in genuine humility, “Oh, God, for Jesus’ sake, do it!” you will get your prayer answered.
You cannot come to Him with bargaining and with promises, but if you will throw yourself recklessly upon God, trust His character, trust the merits of His Son, you will have the petition you have asked of Him.
We have this confidence of God, and we have this respect for His will—we do not expect Him to perform miracles for us so we can write tracts about it. We believe in God but we will never be caught asking God to send us that kind of a toy to play around with. — A. W. Tozer, The Tozer Pulpit, Volume One, vol. 3 (Camp Hill, PA: WingSpread, 1994), 55–56.
18. Repeat after me: I am an unworthy servant. Is that how you see yourself? Do you like seeing yourself that way?
When people have such faith they may be tempted to spiritual pride. Jesus teaches humility by referring to standard practice with slaves. At the end of the day’s work the master does not call the slave to have dinner (though our Master does that and more! 12:37; 22:27). Rather he calls on the slave to serve him while he eats. And he does not thank the slave for doing what he is told (9). That is no more than his duty. So with God’s servants
(‘slaves’). We are required to be perfect (Matt. 5:48). Whenever we complete a task we cannot claim that we have done more than we should. Unworthy (achreioi) is a difficult word, but it seems to mean ‘not yielding gain’ (cf. its use of the man who hid his talent, Matt. 25:30). Our best service does not bring gain to God and give us a claim on him (cf. 1 Cor. 9:16). At best we have done only what was our duty. In the same spirit Rabbi Johanan b. Zakkai is reported to have
said, ‘if thou hast wrought much in the Law claim not merit for thyself, for to this end wast thou created’ (Aboth 2:8). — Leon Morris, Luke: An Introduction and Commentary, vol. 3, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 274.
19. Study for application. Study for application. Study for application. What is the application of this mini-parable to our lives?
Do you know how you can tell if you have a servant heart? It is by how you feel when people treat you like a servant! You are not really a servant if you feel resentment when people take advantage of you or fail to express appreciation and praise you for what you do. Jesus illustrated this in the parable of the unworthy servant. He concluded by saying, "When you have done all that you were commanded, you should say, 'We are good-for-nothing slaves; we've only
done our duty'" (Luke 17:10). Your call to the work of a missionary is predicated on the fact God has chosen you to be a bond servant of Christ. This is so your life can be a vessel—a channel or instrument—to reflect and proclaim the light of His glory in a dark world. Nothing in you alone is worthy of notice.
I have often shared the testimony of a couple who endured a very difficult assignment. They explained how they responded when they realized the challenges of their location and the sacrifice and hardship it would entail. They said, "We had to reconcile ourselves to the fact God had not called us to success and personal fulfillment but to obedience." We are just the container through which God chooses to work. It is not about what we want to do, about what brings
us fulfillment and gratification, or about our reputation and reward. It is only about glorifying Him through obedience.
In fact, Paul describes us as nothing more than an earthen vessel—an ugly, clay pot. We probably should not describe you as ugly, but why would God choose you to be a container for the treasure of His Spirit? It is amazing that our physical bodies would be indwelt by a living Savior—a carton containing the precious truth of the gospel. It is important to realize it is not about you; there is nothing to commend you to God other than your availability, the fact
that you have brought your life in submission to God's will. — Jerry Rankin, Great Commission Obedience (Nashville: B&H, 2011).
20. How can we support one another in prayer this week?
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