Causing Stumblingblocks For Children (17:1-2).
The first warning is against putting causes for stumbling in people's way, especially in the way of weak disciples and believing children.
Analysis.
a And he said to his disciples, “It is impossible but that occasions of stumbling should come (Luke 17:1 a).
b But woe to him, through whom they come! (Luke 17:1 b).
b It were well for him if a millstone was hung about his neck and he were thrown into the sea (Luke 17:2 a).
a Rather than that he should cause one of these little ones to stumble (Luke 17:2 b).
Note how in ‘a' occasions of stumbling will come, and in the parallel they should beware of making little ones stumble. In ‘b' there is a woe on those who do cause others to stumble, and in the parallel it is declared that it would be better to drown themselves quickly rather than do so.
Luke 17:1-2, ‘And he said to his disciples,
It is impossible but that occasions of stumbling should come,
But woe to him, through whom they come!
It were well for him if a millstone was hung about his neck and he were thrown into the sea,
Rather than that he should cause one of these little ones to stumble.'
It is first stated that life and a sinful world is such that it is impossible to avoid occasions of stumbling. They must necessarily come because of what people are. But the point here is to warn against being the cause of such stumbling. The word used here is skandala which indicates the stick which causes a bait trap to function. It is a warning against ‘entrapping' people, in this case disciples, into temptation and wrongdoing, by false teaching and bad example.
One example of such a stumblingblock is found in chapter 16. The Pharisees might scoff at Jesus' views about wealth, but wealth was unquestionably a stumblingblock to many (Ezekiel 7:19). It certainly was to the rich man in the preceding story (Luke 16:19-31). It will be to the rich young ruler (Luke 18:18-26). It takes a special kind of person to be both wealthy and truly spiritual, which is why Jesus spoke so forcefully concerning it. Thus the Pharisees caused others to stumble by their attitude to wealth, even when they did not stumble themselves. Let the disciples beware that they do no do the same.
Another stumblingblock can arise from the example we set to others. Paul warned against allowing what we eat or drink to become a stumblingblock to others (Romans 14:21). We may know that food offered to idols is nothing, and we may be able to control how much we drink, but the more we are used in Christian service the more our example is watched and copied, and the more we therefore have to think about how our actions might affect others. We will not be comfortable in that Day if an alcoholic declares that it was our example that started him on his way to ruin. To the non-believer it sounds incredible that we should think like this, for to them their right to do what they like is all, but the Christian thinks differently, for he has to give account to his Master.
A third way of causing people to stumble would be by false teaching. They must ensure that they are not being led astray like the Pharisees were seen to be in Luke 16:14-18, and as a result of it leading astray those who looked to them for guidance. They must beware of the hypocritical ways (leaven) of the Pharisees (Luke 12:1).
Jesus treated the matter of causing others to stumble so seriously that He declared a ‘woe' on a person who did it. Indeed He says that it would be better for that person to be instantly drowned than for them to cause a weaker person to stumble. Being a Christian teacher and guide is no light matter. We must study to show ourselves approved to God, rightly dividing the word of truth.
The millstone was the top stone used for grinding in the mill. It would have a hole in it and could thus be tied around the neck. If it were a large stone, as it would regularly be, the person would sink instantly. The emphasis is on a swift drowning (it was a severe warning, not actually intended to be carried into effect). See for a slightly different example Jeremiah 51:63. Being cast into the sea is an indication of judgment, compare Matthew 21:21; Mark 11:23.
It should, however, be noted that if such rough treatment is preferable to the alternative, then the alternative must be pretty gruesome. We should not treat lightly the idea of God's punishments. On the other hand the severity of the punishment must be seen in the light of the fact that to the repentant forgiveness is available.
‘Rather than that he should cause one of these little ones to stumble.' Clearly anything is seen as better than causing the weak to stumble, either by what we say or what we do. ‘Little ones' or ‘lesser ones' (mikron) might indicate children, or weak disciples, or the poor. ‘These' suggests that they were present and could be indicated. But there could well have been children who were with their parents among the disciples, whom He uses as an object lesson. But all classes of ‘weak ones' are in the end to be included. For the strong must have a regard for the weak (Romans 15:1). For although Jesus valued children, He also valued the weak (compare Isaiah 42:3). The parallel in the section chiasmus favours the idea that it is little ones who are mainly in mind, for in the chiasmus it parallels the bringing of children to Jesus (Luke 18:15-17). Compare also Matthew 18:5 where it is clearly indicated that the millstone treatment is recommended for those who cause child believers to go astray.