(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 (Matthew 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.

17:1-10 It is no abatement of their guilt by whom an offence comes, nor will it lessen their punishment that offences will come. Faith in God's pardoning mercy, will enable us to get over the greatest difficulties in the way of forgiving our brethren. As with God nothing is impossible, so all things are possible to him that can believe. Our Lord showed his disciples their need of deep humility. The Lord has such a property in every creature, as no man can have in another; he cannot be in debt to them for their services, nor do they deserve any return from him.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, Romans 3:12 or as the slothful servant, who did not what his Lord commanded, Matthew 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.