Luke
17:1-10
The teachings of Messiah, 9:51-19:44
5. The Great Reversal, 16:14-18:14
ii] A word to disciples
SynopsisFollowing the dispute with the Pharisees over wealth / mammon, Jesus addresses his disciples on the issue of skandala. To this subject, Luke records three sayings of Jesus and a teaching parable.
Teaching
For children of the kingdom, the way of a disciple is the way of faith apart from works.
Issues
i] Context: See 16:14-31. A word to disciples, 17:1-10, serves as the second episode of six dealing with the subject of the Great Reversal, 16:14-18:14, episodes which reveal, in the presence of the coming kingdom, the condemnation of the "righteous" (self-righteous) under the law, in contrast to the blessing of the humble (repentant) under grace. Having confirmed the reality of the Great Reversal, Jesus goes on to warn his disciples of the danger of causing "one of these little ones to sin." The "little ones" are God's children, Christ's brothers. The "sin" is most likely law-righteousness, pharisaism, nomism, drawn out by the requirement for perfect forgiveness - an impossible law to keep. The disciples call for faith that does, but Jesus offers them a faith that receives.
ii] Background:
On the heresy of Nomism, see Background notes, 11:37-54.
iii] Structure: A word to disciples:
Linked sayings on stumbling-blocks, v1-3a:
"temptations to sin are sure to come, but woe ....."
"better if a millstone ..... than to cause one of these little ....."
Linked sayings on forgiveness, v3b-4:
"if your brother sins against you ....."
"even if he sins against you seven times ......"
A saying on faith, v5-6:
"if you have faith as small as a mustard seed ....."
The parable of the master and slave, v7-10:
Parable, v7-9;
Application, v10:
"we have only done our duty."
iv] Interpretation:
Jesus has just exposed the flawed law-obedience of the Pharisees. In the face of the Great Reversal, they, the so called righteous ones, now find themselves excluded from the kingdom of God, while the humble take their place at the kingdom-festivities. Jesus now goes on to warn his disciples of the danger of adopting the same pharisaic works-mindset so prevalent in the religion of Israel, namely the heresy of nomism. Faith, in hand with repentance, is the way of a disciple, and this apart from works.
The episode consists of a linked saying on stumbling-blocks, of leading "little ones" (believers??) astray (with a works-mindset??). This is followed by a linked saying on perfect forgiveness, a saying that reinforces the foolishness of trying to progress personal holiness by works / faithful obedience. Who, other than Jesus, has ever been able to forgive "countless times"? In a third saying, Jesus reveals the one law demanded of his followers, namely, faith, and points out how even the most feeble faith achieves its intended purpose (the promised blessings of the covenant??).
The episode concludes with a teaching parable which repudiates the idea that faithful obedience can constitute a claim upon God for reward. The full appropriation of the promised blessings of the covenant are a gift of grace through faith, and this apart from faithful obedience.
At the heart of this episode is the self-righteous nomism of the Pharisees, their speck-removing righteousness and log-blinding corruption (here greed). A disciple can easily adopt a similar corrupted nomism, a sin that will oppress and entrap a believer who is young in the faith, v1-3a. We do well to remember "the insufficiency of works", Plummer, our incapacity to forgive, v3b-4, and thus our need for saving faith, v5-6, for even if we were to do all that the law demands, we are still unworthy servants, v7-10.
The contextual nature of this episode: Bock, Fitzmyer, Marshall, Leaney, Plummer, Creed, Caird, ..... take the view that the sayings and attached parable are unrelated and independent, with no common theme. The sayings cover different aspects of discipleship: leading a brother astray, forgiveness, faith, and a disciple's proper attitude to their service.
Ellis takes the view that the sayings are related: "Church leaders ... are to take heed not to cause a weaker brother to stumble and fall away from the faith. Rather, they must give a responsible rebuke to a sinning brother and a ready and continuing forgiveness..... Such forgiveness is an impossible command. To forgive, no less than to receive forgiveness, requires faith....... Its presence in the least mustard seed amount is sufficient to fulfil the demands made upon it ....... Faith in life is a duty that is owed, not a personal achievement for which thanks are due." An interrelationship between the sayings is also recognised by Danker, Hendrickson, Arndt.
Johnson argues for a wider contextual setting when he notes that the teaching of 17:1-10 is shaped by 16:14-31 where Jesus "indicted them (the Pharisees) of a false legal piety; they did not keep the deep moral demands of the law and the prophets even as they posed as their protectors. Since they were money-lovers they tried to serve both God and Mammon, but ended by hating and despising the commandments that demanded sharing of possessions."
The parable of the Master and the Slave, v7-10. This parable is a teaching parable, a story / picture serving to illustrate a particular truth (unlike kingdom parables which, in the form of a riddle, proclaim the gospel - the coming of the kingdom of God). See The Parables of Jesus, 8:1-18.
Most commentators take this parable as a critique of works mentality; so Nolland, Fitzmyer, Bock, ..... As it stands, the parable "repudiates the attitude ...... that the performance of good works constitutes a claim upon God for due reward", Marshall. "A person's acceptance by God is not based on one's ability to perform, but is based on that person's faith and God's grace", Black. "Faith, such as Jesus asks of the disciples, is a duty which they owe simpliciter to God", Manson.
The Pharisees were proud of their righteousness (in this context, possibly almsgiving), but Jesus warns his disciples to take care that they don't adopt the law-obedience of the Pharisees. Nomism / legalism, given its power to yoke a believer, can undermine their salvation. In the end, we can never earn God's praise through faithful obedience, for we always remain "unworthy servants." The only "work" that brings joy to God is repentance and faith, an easy "yoke" indeed.
The final verse, v10, draws out an observation about the parable, possibly even the whole episode. The indefinite nature of the saying has hindered its interpretation, but the sense is likely as follows: "In like manner even you, were you to have completed everything that was commanded of you (and that of course is impossible), you would still have to admit to yourselves that you can claim no benefit from God, for in the end, complete obedience is but your duty."
In a startlingly clear statement, Jesus dispels the notion that the full appropriation of the blessings of the covenant may be appropriated by a faithful attention to the Law (Mosaic law, God's law, Jesus' utopian ethic). By making this statement, Jesus identifies nomism as a heresy. This explains why Paul aggressively confronts the nomistic teachings of the judaizers / members of the circumcision party in the early Christian church.
Even if we were able to forgive seven times in a day, there would still be no reward due, and of course, other than Jesus, no person is capable of constantly forgiving a brother or sister, particularly if they possess a difficult personality! The totality of God's promised blessings are ours in Christ as a gift of grace through faith, apart from good works. And when it comes to doing, it is grace which prompts graciousness, not law. So, for example, when it comes to the business of forgiving, it is forgiven people who tend to be forgiving, not law-bound people.
v] Synoptics:
See 3:1-20. The first linked saying on stumbling blocks, 17:1-3a is reflected in Matthew 18:6-7 and Mark 9:42. It is possible to argue that Matthew has used Mark, but not that Luke has used Mark, so the saying is probably fixed in the oral tradition of the church, with local variations.
The second linked saying on forgiveness, v3b-4, is reflected in Matthew 18:15 and 18:21-22.
The third saying on faith, v5-6, is reflected in Matthew's doublet, 17:19-21 and Mark 11:22-23. Matthew and Luke have possibly used Mark, although it is more than likely that the saying was commonly in use throughout the early church.
The parable on the inadequacies of discipleship, v7-10, is unique to Luke, usually identified as an L source.
Commentators tend to argue for a common Q source-document for the sayings, but the differences are better explained by the use of a local oral gospel tradition.
As with Matthew and Mark, Luke is faithful to the gospel tradition as received, but, by his arrangement of his received tradition, he addresses particular issues of import. In the passage before us, with a nod to his friend and colleague Paul the apostle, he draws out the doctrine of justification - it is by grace that we are saved, through faith, and this apart from works of the law.
vi] Exposition: A simple exposition of this passage may be found in the linked pew-level Sermon Notes.
Text - 17:1
A Lesson for disciples, v1-10: i] A saying on stumbling-blocks, v1-3a. Addressing his disciples (in particular those who, because of their position in the church or their Christian maturity, have some influence over younger believers), Jesus warns them not to cause a believer (a "little one") to turn away from him. Stumbling-blocks are usually understood to refer to any sort of temptation that could lead "little ones" astray. Often general causes are identified, all sins, and if the temptation comes from us, we are damned. As noted above, given the context, 16:14-31, the "offence" is likely to be nomism (the belief that law-obedience both restrains sin and promotes holiness for the full appropriation of God's promised blessings). The impossibility of such self-righteousness was evident in the Pharisees who, although "righteous", were "lovers of money." It is this "offence", in particular, that will cause a brother "to fall away", for a person is saved by grace through faith apart from works of the law.
de "-" - but/and. Transitional, indicating a step in the narrative. From the context of the Pharisees and their love of money, the focus moves to the disciples.
proV + acc. "to" - [he said] toward [the disciples of him]. The preposition is used here to introduce an indirect object instead of a dative.
ta skandala (on) "things that cause people to sin" - [it is impossible] the trap, snare / the stumbling block = the temptations to sin. The sense is possibly "traps, or snares", Danker, or "stumbling-block", Marshall, or "cause of offence", Marshall. Probably better paraphrased, "it is inevitable that things should happen to cause men (believers) to fall away", TNT.
tou .... mh elqein (ercomai) aor. inf. "are bound to come" - the not to come. This construction, the genitive articular infinitive, usually forms a final, or consecutive clause, but is sometimes epexegetic, as here. Marshall says its use here is "rather awkward." Culy and Porter opt for epexegetic / appositional; "it is impossible, namely that stumbling blocks not come." See Plummer for other possibilities. "Stumbling block are sure to come", NET.
di (dia) + gen. "through [whom]" - [but woe] through [whom it comes]. Expressing agency, although the agent is not identified. It is usually assumed the agent is a disciple, so believers in general, although the reference could primarily be to the Pharisees, whose example must not be followed; "watch yourselves."
v2
The syntax of this verse is complex and much debated. We have a comparative clause, "X is less worse (h]) than Y." X = an incomplete 1st class conditional clause formed by ei + ind., and Y = a nominal clause formed by iJna + subj. The conditional clause serves as the subject of the impersonal verb, lusitelei, "it is less worse", with the comparison formed by the hina clause. "If, as is the case for argument's sake, a millstone is hung around the neck of him and he is thrown into the sea then he will drown is less worse than that he should cause one of these little ones to stumble." Both options are bad, but causing a little one to stumble is worse.
lusitelei (lusitelew) pres. "it would be better" - it is less worse. Taken in a comparative sense, "more profitable, better."
autw/ dat. pro. "for him / for them" - to him. Dative of interest, advantage; "for him."
ei + ind. "to [be]" - if. Introducing an incomplete conditional clause, 1st class, where the condition is assumed to be true for argument sake, subject of the verb lusitelei. Had the condition been realised, namely that the person who had caused the little ones to stumble was drowned, then that person would be better off.
liqoV mulikoV "a millstone" - a stone of a mill [is hung around the neck of him and he had been thrown into the sea]. Nominative subject of the verb "to hang." The upper millstone, the stone with a hole in it, obviously suitable to weight down something heavy in water.
h] "than" - Comparative.
iJna + subj. "to [cause]" - that [he might cause to stumble, entrap]. Here iJna forms a nominal / noun clause. Culy notes that we would have expected a second conditional clause, "If .... is less worse than if ......" "to be responsible for anything that causes one of these little ones to sin", Barclay.
twn mikrwn gen. adj. "little ones" - [one of these] little ones. The adjective is used as a substantive, the genitive being adjectival, partitive. Numerous suggestions have been offered for the identity of these "little ones": children, believers, or new believers. Grundmann suggests the poor to whom the gospel is preached, although "poor in spirit", certainly not the materially poor. "Disciples" seems likely, so Bock, Stein, Johnson, but possibly new believers; "the weak, the lowly, the vulnerable", Nolland.
v3a
prosecete (prosecw) pres. imp. "so watch" - pay attention. Most likely this warning is attached to v1-2, although it may introduce the next saying, v3-4, so Plummer. "So be on your guard", REB.
eJautoiV dat. pro. "yourselves" - to yourselves. Dative of direct object after the pros prefix verb "to pay attention to."
v3b
ii] A saying on forgiveness, 3b-4. Jesus' instruction on forgiveness serves to remind the disciples of their inability to be worthy of God through their own effort, and thus of the stupidity, even danger, of teaching the Christian way to little ones, in the terms of law-righteousness. The contextual incongruity of this saying has prompted the view that it serves as an unrelated discipleship instruction. Yet, it is likely that it serves to support the warning on nomism / law-righteousness in v1-3a.
Jesus' utopian discipleship ethic promotes both identification and imitation, with the context identifying where the emphasis should lie for the purpose of interpretation; See Cross Bearing Discipleship, 9:18-27. Without in anyway diminishing the importance of imitation, when it comes to forgiveness (aim at forgiving as Christ forgives), the context stresses identification (Only in Christ's perfection can we stand, by grace through faith).
In the present context, Luke uses this discipleship requirement to expose the human condition, and thus the need for grace, as opposed to the absurdity of a nomistic approach to the Christian life. For a disciple, Jesus often exegeted the law in the terms of love, and in particular, its practical outworking in forgiveness. So, here Jesus presents the ideal of an "impossible forgiveness", Ellis. Obviously, the disciples recognise the impossibility of the demand and ask for help, v5a. So, this saying on forgiveness serves to remind us of the absurdity of a nomistic approach to the Christian life and of the disastrous consequences that flow, both to the "little ones" and to us, if we were to promote such a "stumbling-block." The Christian life progresses by grace, through faith, apart from works of the law.
ean + subj. "if" - if [the brother of you]. Introducing a conditional clause, 3rd. class, where the condition has the possibility of coming true. When it comes to the human condition, the possibility is a probability; "if, as may be the case, .... then ...."
aJmarth/ (aJmartanw) aor. subj. "sins" - sins. Used of offences toward God and other people. Note, in v4 it is "sins against you", so properly "if your brother offends you", Phillips.
epitimhson (epitimaw) aor. imp. "rebuke" - rebuke, speak seriously toward, warn. The word can take many shades and given the context, it seems unlikely that Jesus has in mind a censorious rebuke. A quiet chat on the side about the problem seems more likely; "loving admonition", Stein.
autw/ dat. pro. "him / them" - to him. Dative of direct object after the verb "to rebuke".
metanohsh/ (metanoew) aor. subj. "repents" - [and if] he repents. A recognition of wrong and an attempted turning around from that wrong. Not a "feeling sorry", which is often the sense of the word today, or worse, just a "saying sorry", usually without any attempt to put things right. We are again reminded that where there is no repentance there is no forgiveness.
autw/ dat. pro. "him" - [show forgiveness toward] him. Dative of direct object after the verb "to forgive" / dative of interest, advantage - Turner argues that most datives can be classified as datives of interest.
v4
ean + subj. "if " - [and] if [he sins]. Introducing a conditional clause, 3rd. class, where the condition has the possibility of coming true; "if, as may be the case, ...... then ......"
eiV + acc. "against [you]" - into [you]. Here expressing opposition; "against you."
eJptakiV adv. "seven times" - seven times. Adverb. Certainly "a large number", Arndt, but more likely meaning "countless times" TH.
thV hJmeraV (a) gen. "in a day" - of the day [and seven times he turns around toward you]. The genitive is adverbial, of time; "in one day", Moffatt.
legwn (legw) pres. part. "saying" - saying [i repent]. The participle is adverbial, modal, expressing the manner of his "turning around."
afhseiV (afihmi) fut. "forgive / you must forgive" - you will forgive. An imperatival future tense = a command. "You should still forgive that person", CEV.
autw/ dat. pro. "him" - him. Dative of direct object after the verb "to forgive" / dative of interest, advantage.
v5
iii] A saying on the exercise of faith, v5-6. With what is virtually an editorial comment, v5, Luke links an independent saying of Jesus on faith to the preceding saying on forgiveness. Faced with Jesus' utopian instruction on forgiveness, the disciples ask for "faith" (probably in the sense of a miracle-working faith), a faith that does, ie., the spiritual strength to forgive unconditionally. Their flawed thinking is overturned by Jesus with a saying on a faith that receives, a saying "which in effect denies that faith can be quantified", Marshall.
Faith is the only "yoke" to place on "the little ones." The disciples have been warned of the Pharisees' self-righteous law-obedience, their nomism, and the danger this poses for God's "little ones." Christ's demand for unconditional forgiveness (the standard was 3 times max, but for Jesus even 7 times in a day) exposes the folly of a righteousness / holiness progressed by works. The totality of God's blessings rest on grace accessed by the instrument of faith (our faith in Christ's faithfulness to the cross on our behalf). Such faith can be a slender thread, "as small as a mustard seed", and yet it activates the promised blessings of the covenant apart from a person's flawed obedience.
kai "-" - and. Here transitional, a stitching device.
tw/ kuriw/ (oV) dat. "to the Lord" - [the apostles said] to the lord. Dative of indirect object.
prosqeV (prostiqhmi) aor. imp. "increase" - add. Usually translated as "increase", ie., "bolster up our capacity to forgive." The options are as follows:
•i"give us faith", BAGD, Evans;
•i"grant us also faith (in addition to other gifts)", ie., "add faith to our other gifts", so Marshall;
•i"bestow upon us more faith", Creed, "make our faith stronger", CEV.
hJmin dat. pro. "our [faith]" - [faith] to us. Dative of indirect object / interest, advantage, but possibly possessive, as NIV.
v6
The truth is that there is but one law and that law, that eternal demand of God, is the exercise of faith in Jesus Christ for salvation. Jesus reminds the disciples that even the most hesitant and questioning reliance on him can activate God's eternal acceptance, and this against all odds. Rather than laying on the "little ones" the "yoke" of the law, lay on them the yoke of faith.
ei + ind. ..... a]n ind. "if" - if. Introducing a conditional clause, although its form is a matter of debate. The apodosis indicates an unreal condition which implies that the disciples do not possess such faith; "If, as is not the case, you have faith ...., then ..." Yet, as a contrary to fact condition 2nd class, "you have" in the protasis, should be imperfect, as with the verb "you would have said" in the apodosis, but it takes a present tense implying that the condition is real; "If, as is the case, you have faith ......, then ....." Although an unusual construction, the presence of a]n may simply imply doubt with respect to moving trees around; "you could say to this mulberry tree", ESV. See Turner p.51-52. Note that the apodosis consists of two conjoined clauses both introduced by a]n. "Since you have faith, weak and feeble as it is, you could say to this mulberry tree, be plucked up by the root and be planted in the sea, and it may obey you (if God had promised to provide you with such amazing horticultural skills)."
pistin (iV ewV) "faith" - [you have] faith. Accusative direct object of the verb "to have." Most commentators argue that the faith Jesus speaks of here is not quantitative, but qualitative; it is a faith "pure and simple", Danker; a faith that need only be exercised, not increased, so Nolland; a faith that need only be present, so Bock. Faith is a reliance on Christ and his revealed will. Our reliance, our resting on Christ, may be weak and feeble, filled with doubts, but it is enough, for it is not the power of our faith that moves the tree, but rather the power of God.
wJV "as" - as, like. Comparative.
sinapewV (i ewV) gen. "a mustard [seed]" - [a grain] of mustard. The genitive is adjectival, attributive, as NIV.
th/ sukaminw/ (oV) dat. "to this mulberry tree" - [you could say] to [this] mulberry tree [be uprooted and planted in the sea]. Dative of indirect object.
uJphkousen a]n aor. "it will obey" - [and] it may have obeyed. Marshall suggests that the position of the aorist indicates "the certainty of (the command's) fulfilment", but the presence of the indefinite a]n mitigates against this.
uJmin dat. pro. "you" - you. Dative of direct object after the uJpo prefix verb "to obey."
v7
iv] The parable of the Master and the Slave, v7-10. We can earn nothing from God, for we always remain "unworthy servants." He accepts us, not on the basis of our performance, but as a gift of grace appropriated through faith.
tivV de ..... o}V ... epei (eipon) fut. "suppose one .... Would he say ..?" - who [from = among you having a slave plowing or tending sheep] who [coming in from the field] will say ....? Forming an emphatic rhetorical question with the assumed answer "no one"; "no one would ever say this to a slave." A verb to-be must be supplied; "Is there anyone among you, having a slave ....... who, when he comes in from the field, will say to him ....?" Verses 8 and 9 are also best translated as rhetorical questions, TNT.
ex (ek) + gen. "of [you]" - from [you]. Here standing in for a partitive genitive; "Will any one of you", ESV.
ecwn (ecw) pres. part. "had" - having. The participle may be taken as a adjectival, attributive, limiting the "who among you", although Culy argues it is best viewed as a substantive, predicate of an assumed verb to-be; "who among you is a person who has a slave."
doulon (oV) "servant" - a servant, slave. Accusative object of the participle "having". Not really a servant, but rather "a slave", TNT.
arotriwnta (arotriaw) pres. part. "plowing" - plowing [or shepherding]. This participle, as with "shepherding", serves as the accusative complement of the direct object "servant", standing in a double accusative (here treble) construction and stating a fact about the object "servant".
autw/ dat. pro. "to the servant" - [will say] to him. Dative of indirect object.
eiselqonti (eisercomai) dat. aor. part. "when he comes in" - having come in. The participle is often read as adverbial, temporal, as NIV, TNT, ESV, ....., but technically, standing in agreement with autw/, "him = the servant", it is adjectival, attributive, limiting "him / servant; "will he say to the servant who has come in from the field ....?"
ek + gen. "from [the field]" - from [the field]. Expressing source / origin.
parelqwn (parercomai) aor. part. "come along now" - [immediately] having come beside [lie down]. Attendant circumstance participle expressing action accompanying the imperative "to sit down." As in sitting down for a meal, although in their case, they would lie down to eat; "Come and have some food at once", Rieu.
v8
ouci erei (eipon) fut. "would he not [rather] say" - [but] will he not say. The deliberative future sets up a second rhetorical question. The negation ouci expects a positive answer.
autw/ dat. pro. "-" - to him. Dative of indirect object.
eJtoimason (eJtoimazw) aor. imp. "prepare" - prepare. Imperative; "Get my dinner ready", TNT, as NIV.
deipnhsw (deipnew) aor. subj. / fut. ind. "my supper" - [what] i may eat. The subjunctive is probably deliberative, but possibly used to introduce a final clause expressing purpose, "in order that I may eat."
perizwsamenoV (perizwnnimi) aor. part. "-" - [and] having wrapped about yourself. In the sense of putting on a serving apron. Attendant circumstance participle expressing action accompanying the imperative "to serve"; "gird thyself and serve me ...", AV.
diakonei (diakonew) pres. imp. "wait on" - serve. The present tense is possibly used to express duration, "continue to serve me", "go on serving me until I have finished", Moule.
moi dat. pro. "me" - me. Dative of direct object after the dia prefix verb "to serve."
eJwV + subj. "while [I eat and drink]" - until [i eat and drink]. Introducing an indefinite temporal clause expressing contemporaneous time up to a point, "until". The aorist underlines completion, "until I have finished eating." "You can eat and drink when I have finished", Barclay.
meta + acc. "after [that]" - [and] after [these things you will eat and drink]. Temporal use of the preposition.
v9
mh "-" - not. This negation, when used in a question, expects a negative answer.
carin (iV ewV) "thank" - [does he have] grace = gratitude. Grace in the sense of "gratitude due the slave", Nolland. "Slaves have to carry out their duties without expecting that they thereby place their masters under obligation", Marshall.
tw/ doulw/ (oV) dat. "the servant" - to the slave. Dative of indirect object / interest, advantage.
oJti "because" - because. Introducing a causal clause explaining why the master doesn't have "gratitude" toward the slave.
ta diatacqenta (diatassw) aor. pas. part. "what he was told to do" - [he did] the things having been assigned, arranged, commanded. The participle serves as a substantive, accusative direct object of the verb "to do."
v10
ouJtwV adv. "so" - thus, in this way [and = also you]. The adverb is used here to draw out a logical conclusion / application - the moral of the story, cf., 12:21, 14:33, 15:7, so "thus also you."
oJtan + subj. "when [you have done]" - whenever [you do]. Introducing an indefinite temporal clause.
ta diatacwqenta (diatassw) aor. pas. part. "were told to do" - [all] the things having been commanded, instructed, assigned [to you]. The participle serves as a substantive, although, if the adjective panta, "all", is treated as a substantive, "everything", then the participle is adjectival, attributive, limiting "everything", "everything that you were commanded", ESV; see panteV oiJ akousanteV, 2:18. The dative pronoun uJmin, "you", is a dative of indirect object.
legete (legw) pres. imp. "should say" - say. "Say to yourself", "think"; "you ought to remind yourself of this truth."
oJti "-" - that. Here introducing a dependent statement of direct speech expressing what should be said to oneself, namely that .......
acreioi adj. "unworthy" - [we are] useless, troublesome, unprofitable / unworthy [slaves]. In a negative sense, it may describe a slave who has done no more than was required, "we're not much good as servants as we have only done what we ought to do", Phillips, or taking a positive sense, it may describe modesty, "we are servants and deserve no credit", REB; "we're nothing special in the way of servants", Barclay. A weaker sense, namely "unworthy", seems best. "Believers are unworthy in the sense that at their very best all they have done is what they should have done, ie., what the commandments teach. They have not done more than that. On the contrary, usually they have done much less", Stein.
pepoihkamen (poiew) perf. "we have only done" - we have done. The perfect tense expresses a past act with ongoing consequences. If we were the perfect servant of God and done everything expected of us, obeyed all the commands, there would still be no extra reward, for "we have done no more than our duty", NJB. "Obedience is not to be accepted as a cause for merit, but as a fulfilment of duty", Bock, a duty, which of course, we never fulfil.
o} rel. pro. "-" - what. The relative pronoun introduces a relative clause which serves as the object of the verb "we have done"; "we have done what we were obligated to do."
poihsai (poiew) aor. inf. "[our duty]" - [we were obligated] to do [we have done]. The infinitive is complementary, completing the sense of the verb "to work = obligated."
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