vv 1-10; Sin and Forgiveness; Faith and Service. It would be interesting to know just how these topics came to be placed together here. Jesus' use of the millstone metaphor is recorded in Matt 18.6 where it more closely refers to children and in Mark 9.42. There the millstone referred to was so heavy that animals were used to operate them. In Luke the smaller hand operated stone is indicated and 'Little ones' may refer to less mature disciples. This punishment by drowning was used by Romans possibly in Galilee. The use of the word 'woe' indicates how seriously Jesus regarded those who lead others astray or place a stumbling block in another's path. Was He suggesting that a violent death is better than the judgment they will receive?

"Take heed" perhaps indicates that Jesus had noted their willingness to condemn without bringing the fault to the notice of the one who trespassed. Whatever kind of tempting allurement causes offence there is a need for repentance and the one that might have been hurt, must forgive. At sometime in our Christian walk we all hurt others and need repentance and forgiveness. No Christian is exempt from these principles.

Barclay points out that the word 'offences' is translated from 'skandalon' (from which comes the word 'scandal') that originally meant a bait stick but later referred to a stumbling block. Have we ever twisted a sign post and so sent travellers in the wrong direction or altered the railway points so that someone is shunted into the wrong siding? Is the extent to which we hurt others an index of our faith?

In Matt 18.22 Jesus says that we must forgive till 70 x 7 which is generally interpreted to mean that our forgiveness should be unlimited. It has also been suggested that use of 7 refers to completeness. There is a difference in Mark's record but in both texts the inference is that forgiveness is unlimited.

"Lord increase our faith" is a prayer and Jesus appears to give quite a sharp reply. The disciples felt that Jesus' demand to always forgive those who hurt them, was very taxing to their faith but Jesus showed that the right kind of genuine faith however small produces compassion because God rewards our 'little faith' with power to succeed. Jesus' reference to the sycamine tree was probably a black mulberry and He was not advocating damage to the environment. It is typical eastern figurative language and for those who really trust God, tree or mountain moving are quite small jobs compared with what He can and does do, now, when occasion demands.

Jesus comments about 'unprofitable servants' should not lead us to believe that He approved of the way servants and slaves were treated in the first century. He is using this as an illustration that should help us to realise our place in God's purpose. As Barclay says, we can never put God in our debt and nothing can ever satisfy the claims of love —that is the difference between the Old Testament law and the New. The Old Law is satisfied when its demands are met. Love is to the uttermost and demands that we spend eternity' expressing love. Edwin Plumptre suggests that the parable shows that when our outward service is done it is time for personal devotion.

vv  11-19 Ten suffering from leprosy. Jesus was now heading for Jerusalem and he passed between Galilee and Samaria to avoid the latter. Normal caravan routes were through Sainaria or Perea. Common tragedy had broken down the artificial barrier which kept Samaritan and Jew apart. These ten men kept together partly for friendship and partly for security. Leprosy as translated in the AV is probably one of several very infectious diseases. It is unlikely to have been leprosy known today. These men kept their distance to speak when they pleaded with Jesus and He respected that and the Mosaic laws governing this kind of disease. But Jesus saw the value in touching such a person (Matt. 8.3) — that would help to heal the mind so badly damaged by society's treatment of them. Jesus wanted God to receive the glory and He was so glad that one, the hated foreigner praised God. Giving thanks is derived from an attitude of mind and from it we can see the interdependence of social life. It is part of the human scene that we all depend on one another and Jesus knew this. The value of Old Testament examination by the priest should be understood in the light of modern practice where infectious diseases are 'monitored by health and care authorities.

vv  1-10; Sin and Forgiveness; Faith and Service. It would be interesting to know just how these topics came to be placed together here. Jesus' use of the millstone metaphor is recorded in Matt 18.6 where it more closely refers to children and in Mark 9.42. There the millstone referred to was so heavy that animals were used to operate them. In Luke the smaller hand operated stone is indicated and 'Little ones' may refer to less mature disciples. This punishment by drowning was used by Romans possibly in Galilee. The use of the word 'woe' indicates how seriously Jesus regarded those who lead others astray or place a stumbling block in another's path. Was He suggesting that a violent death is better than the judgment they will receive?

"Take heed" perhaps indicates that Jesus had noted their willingness too condemn without bringing the fault to the notice of the one who trespassed. Whatever kind of tempting allurement causes offence there is a need for repentance and the one that might have been hurt, must forgive. At sometime in our Christian walk we all hurt others and need repentance and forgiveness. No Christian is exempt from these principles.

Barclay points out that the word 'offences' is translated from 'skandalon' (from which comes the word 'scandal') that originally meant a bait stick but later referred to a stumbling block. Have we ever twisted a sign post and so sent travellers in the wrong direction or altered the railway points so that someone is shunted into the wrong siding? Is the extent to which we hurt others an index of our faith?

In Matt 18.22 Jesus says that we must forgive untill 70 x 7 which is generally interpreted to mean that our forgiveness should be unlimited. It has also been suggested that use of 7 refers to completeness.

There is a difference in Mark's record but in both texts the inference is that forgiveness is unlimited.

"Lord increase our faith" is a prayer and Jesus appears to give quite a sharp reply. The disciples felt that Jesus' demand to always forgive those who hurt them, was very taxing to their faith but Jesus showed that the right kind of genuine faith however small produces compassion because God rewards our 'little faith' with power to succeed. Jesus' reference to the sycamine tree was probably a black mulberry and He was not advocating damage to the environment. It is typical eastern figurative language and for those who really trust God, tree or mountain moving are quite small jobs compared with what He can and does do, now, when occasion demands.

Jesus comments about 'unprofitable servants' should not lead us to believe that He approved of the way servants and slaves were treated in the first century. He is using this as an illustration that should help us to realise our place in God's purpose. As Barclay says, we can never put God in our debt and nothing can ever satisfy the claims of love —that is the difference between the Old Testament law and the New. The Old Law is satisfied when its demands are met. Love is to the uttermost and demands that we spend eternity expressing love. Edwin Plumptre suggests that the parable shows that when our outward service is done it is time for personal devotion.

vv  11-19 Ten sufferimg from leprosy. Jesus was now heading for Jerusalem and he passed between Galilee and Saniaria to avoid the latter. Normal caravan routes were through Samaria or Perea. Common tragedy had broken down the artificial barrier which kept Samaritan and Jew