Luke 17:2 · Bible study
Luke 17:2 Commentary: The Cost of Causing Little Ones to Stumble
Greek · 8 what the commentators say
Meaning in one sentence
A study of Luke 17:2 exploring the identity of 'little ones,' the Greek term for millstone, and the severe warning against causing believers to sin.
Research Summary
- Meaning: It is more profitable (better) to be drowned with a millstone than to cause even one vulnerable believer to sin.
- Key words: λυσιτελεῖ (lusitelei, 'it is profitable/advantageous'); λίθος μυλικός (lithos mulikos, a millstone); σκανδαλίζω (skandalizō, to cause to stumble).
- Main debate: Are 'little ones' primarily children or believers of any age who are weak in faith? The cross-references (Mark 9:42, Matthew 18:6) lean toward believers.
- Theological theme:The gravity of causing others to sin reveals God's protective love for the vulnerable and the high cost of our influence.
- Best use: A sobering call to examine our actions and words, especially toward new or struggling Christians, paired with a reminder of God's care for them.
Translation Comparison
BSB Berean Standard Bible 2020
It would be better for him to have a millstone hung around his neck and to be thrown into the sea than to cause one of these little ones to stumble.
WEB World English Bible 2000
It would be better for him if a millstone were hung around his neck, and he were thrown into the sea, rather than that he should cause one of these little ones to stumble.
KJV King James Version 1769
It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.
ASV American Standard Version 1901
It were well for him if a millstone were hanged about his neck, and he were thrown into the sea, rather than that he should cause one of these little ones to stumble.
YLT Young's Literal Translation 1898
it is more profitable to him if a weighty millstone is put round about his neck, and he hath been cast into the sea, than that he may cause one of these little ones to stumble.
Darby Darby Bible 1890
It would be [more] profitable for him if a millstone were hanged about his neck and he cast into the sea, than that he should be a snare to one of these little ones.
Douay-Rheims Douay-Rheims Bible 1899
It were better for him that a millstone were hanged about his neck and he cast into the sea, than that he should scandalize one of these little ones.
Translations in other languages (10 available)
Mejor le fuera, si le pusiesen al cuello una piedra de molino, y le lanzasen en el mar, que escandalizar á uno de estos pequeñitos.
Melhor lhe seria que lhe atasse ao pescoço uma grande pedra de moinho, e fosse lançado no mar, do que ofender a um destes pequenos.
Il vaudrait mieux pour lui qu’ on mît à son cou une pierre de moulin et qu’ on le jetât dans la mer, que s’ il scandalisait un de ces petits.
Es wäre ihm besser, daß man einen Mühlstein an seinen Hals hängte und würfe ihm ins Meer, denn daß er dieser Kleinen einen ärgert.
Het zoude hem nuttiger zijn, dat een molensteen om zijn hals gedaan ware, en hij in de zee geworpen, dan dat hij een van deze kleinen zou ergeren.
Meglio per lui sarebbe che una macina da mulino gli fosse messa al collo e fosse gettato nel mare, piuttosto che scandalizzare un solo di questi piccoli.
Lepiej by mu było, aby młyński kamień zawieszony był na szyi jego, i wrzucony był w morze, niżby jednego z tych małych zgorszyć miał.
лучше было бы ему, если бы мельничный жернов повесили ему на шею и бросили его в море, нежели чтобы он соблазнил одного из малых сих.
就是 把磨石 拴 在 這人 的頸項上， 丟 在 海裡，還強如 他 把這 小子 裡的一個 絆倒了。
It would be well for him if a great stone was put round his neck and he was dropped into the sea, before he made trouble for any of these little ones.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 17:2
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree this verse delivers one of Jesus' strongest warnings about leading others into sin. The key verb lusitelei (λυσιτελεῖ), used only here in the New Testament, carries the sense of 'it pays' or 'it is more profitable' (Vincent). The grammar is striking: Jesus says a drowned man at the bottom of the sea is better off than someone who causes a 'little one' to stumble. The millstone (lithos mulikos, λίθος μυλικός) is a stone from a hand-mill, smaller than the 'ass-turned millstone' in Matthew 18:6 (Cambridge Bible). Yet the image is still brutal: the verb erriptai (ἔρριπται) means 'he has been hurled,' with a note of violent force (Vincent). The phrase 'one of these little ones' refers primarily to humble believers, those weak in faith or new to the community, not necessarily young children, though the warning applies to them as well (Mark 9:42 adds 'who believe in me'). Clarke notes the proverb of a millstone around the neck was already current in Jewish and Greek literature, making the warning vivid and culturally immediate. All sources agree: the cost of causing a fellow believer to sin is so catastrophic that death by drowning is a mercy in comparison.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Literal children: Matthew 18:2-3 where Jesus sets a child before them, and the phrase 'little ones' in Matthew 18:6 context.
- Believers (especially weak): Mark 9:42 explicitly adds 'who believe in me'; the disciples are called 'little flock' (Luke 12:32); the surrounding passage addresses disciples.
- Both children and believers: The term is flexible, and Jesus may intend a dual referent—physical children as a picture of all humble, trusting disciples.
What is clear: It is a grave sin to cause any person who trusts in Jesus—especially the vulnerable—to lose or compromise their faith, and the one who does so faces severe judgment.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of 'little ones' | The phrase refers to believers who are vulnerable, whether spiritually immature, socially marginal, or young in age. God values them highly (Matthew 18:10,14). | Some traditions read 'little ones' as primarily children, pointing to Jesus' earlier call to become like children (Matthew 18:3). Others emphasize Mark 9:42 ('who believe in me') and see the reference as all humble disciples, with children included but not exclusively meant. |
| Nature of 'causing to stumble' | It involves actively leading someone into sin or away from faith, whether by word, deed, or example. The term skandalizō implies a trap or bait. | An ongoing dispute concerns whether unintentional stumbling (where no malice is intended but harm results) falls under the same warning. Some hold that the warning applies only to deliberate enticement; others argue that negligence in our influence still carries weight before God. |
| Millstone type (lithos mulikos vs. mulos onikos) | Both terms refer to a millstone used for grinding grain. The image is a harsh, proverbial punishment. | Matthew 18:6 uses mulos onikos (a large millstone turned by an ass), while Luke uses lithos mulikos (a smaller hand-mill stone). The Cambridge Bible notes this difference and suggests Luke's text may be original to his account. Some see this as a simple variation; others argue it shows Luke's warning is no less severe, as the image still conveys death. |
| Relevance to church discipline | The passage is a foundational text for teaching about mutual accountability and care for the vulnerable. Churches often cite it when addressing leaders who abuse their position. | Different traditions apply the verse differently. Some use it to enforce strict discipline on those who 'cause to stumble' (e.g., excommunication of teachers of false doctrine). Others focus on the positive command of verses 3-4 (rebuke and forgiveness) and emphasize restoration over punishment. |
Historical & Cultural Context
Jesus spoke these words in the context of warnings about 'occasions of stumbling' (σκάνδαλα), which he says are inevitable but carries a 'woe' to the one who brings them (Luke 17:1). The setting is a conversation with the disciples, likely after the Pharisees had grumbled about his welcome of sinners (Luke 15). The 'little ones' are those who are vulnerable in faith, perhaps new believers, publicans, and sinners who had responded to Jesus' call. The Cambridge Bible notes that in Mark's parallel, Jesus specifies 'these little ones who believe in me,' clarifying that faith, not age, is the primary mark.
The image of a millstone hung around the neck and being thrown into the sea was a known form of capital punishment in the ancient world. Clarke cites Aristophanes' Knights, where a character threatens to 'plunge him into the deep, a great stone being hung about his neck.' Jewish tradition also used the image of a millstone as a burden that drags a person down (Gill refers to rabbinic sayings). The sea (θάλασσαν) was the Mediterranean or the Sea of Galilee, a place of no return for a weighted corpse. Jesus chooses this hyperbole to drive home the seriousness of leading others astray.
Literarily, Luke places this warning as a hinge between the parable of the rich man and Lazarus (which ends with a plea for warning) and the disciples' request for increased faith (v.5). The logic runs: because offences are so deadly, you need to guard your influence; and because the task is so severe, you need faith to obey. The structure of the passage, offences, forgiveness, faith, shows that community life requires both vigilance and dependence on God.
Textual Notes
The main textual variant noted in the supplied sources concerns the millstone. In Luke 17:2 the Greek is lithos mulikos (λίθος μυλικός, 'a millstone'), while Matthew 18:6 uses mulos onikos (μύλος ὀνικός, 'a millstone turned by an ass'). The Cambridge Bible observes that the correct reading in Luke is lithos mulikos, not the larger one. This difference is likely original to each gospel; no manuscript evidence suggests a harmonizing change in Luke. Some later scribes may have altered Luke to match Matthew, but the earliest and best witnesses (e.g., P75, Codex Vaticanus) support the shorter form. The meaning is not significantly affected, both are heavy stones, but the smaller stone may emphasize accessibility (a hand-mill was common in every home) over the exceptional size of Matthew's 'great millstone.' No other variants of consequence are noted in the supplied sources.
Reception History
Throughout church history, Luke 17:2 has been a key text for pastoral ethics and the protection of the vulnerable. Early church fathers like John Chrysostom used the verse to warn clergy against leading their flocks astray through bad example or false teaching. In the medieval period, the 'millstone' image was often applied to those who corrupted children or new converts. Reformation-era commentators (e.g., Calvin, Luther) saw the warning as applying to anyone who undermines faith, especially through doctrinal error. The verse has also been a cornerstone of modern child-protection policies in churches and ministries, as it explicitly elevates the safety of 'little ones' over the reputation of the stumbling-block giver. In hymnody, the sentiment is echoed in calls to walk carefully before the weak. The enduring force of the verse lies in its hyperbolic clarity: better to die than to lead another away from Christ.
Preaching This Verse
Three-Point Outline
- The Weight of Influence. Jesus uses the most extreme image available to him: a millstone and drowning. Every believer carries influence, and to use it carelessly, especially toward the vulnerable, is to invite judgment.
- Who Are the 'Little Ones'? These are not merely children, but any believer who is weak, young in faith, or socially marginal. Mark 9:42 adds 'who believe in me,' showing that the primary referent is disciples, however small in status or maturity.
- Better to Die Than to Stumble. The grammar of lusitelei ('it pays') turns the logic of self-preservation on its head. Death is a bargain compared to the guilt of corrupting another soul. This calls for radical vigilance in how we live, speak, and teach.
Five-Point Outline
- The Inevitability of Stumbling Blocks (v.1): Jesus acknowledges these will come, but that does not excuse the one who brings them.
- The Millstone as a Cultural Proverb (v.2a): The punishment was real and familiar; Jesus uses it to shock hearers into attention.
- The Identity of 'These Little Ones' (v.2b): The demonstrative 'these' points to a specific group present, likely the disciples themselves or the 'little flock' of believers.
- The Verb 'to Stumble' (skandalizō): This means to entice into sin or cause a loss of faith. It is not mere offense but something that leads a person away from Christ.
- The Call to Protect the Vulnerable: Just as Isaiah 40:11 pictures the shepherd gently leading the ewes, we are to care for the weak. Zechariah 13:7 warns against scattering the flock.
Illustration Hooks
- The new Christian in a skeptic's workplace: A young believer who is mocked or pressured to compromise easily feels abandoned. Our words or silence can either strengthen or destroy their faith.
- The child watching a parent's hypocrisy: A child who sees a parent say one thing at church and another at home may learn to distrust God. The smallest 'little ones' are often closest to us.
- The recovering addict in the church: A person fighting temptation needs fellow believers who do not flaunt freedoms that could trip them up. Paul's teaching on eating meat offered to idols (1 Corinthians 8) echoes this same principle.
Questions Your Congregation Is Asking
- What if I cause someone to stumble unintentionally? Does this warning still apply?
- How do I know if something I am doing is a stumbling block for another believer?
- Does this mean I am responsible for another adult's choices, or only for my actions toward them?
Leading a Discussion
This verse forces us to take a hard look at the weight of our influence. Jesus does not soften the warning; he uses the most violent image available, a millstone and drowning, to show how seriously God views those who lead his 'little ones' into sin. As you discuss this passage, let it drive you toward humility and care for the vulnerable in your community, not toward fear or paralysis.
Discussion Questions
- Observation: Read Luke 17:1-2 together. What contrast does Jesus draw between the inevitability of stumbling blocks and the warning to the one who brings them?
- Observation: Why do you think Jesus uses the image of a millstone and the sea? What effect would that have had on the original listeners?
- Interpretation: Who do you think 'these little ones' refers to? Support your answer from the surrounding verses and from Mark 9:42.
- Interpretation: The Greek word skandalizō means to cause someone to trip spiritually, to entice them into sin. What are some specific ways this could happen in a church today?
- Interpretation: Matthew 18:6 says 'it would be better for him if a huge millstone were hung around his neck.' Luke uses a smaller millstone. Does that difference change the meaning? Why might Luke have chosen this word?
- Application: Think of a person you know who is 'little' in faith, new, weak, or struggling. What is one thing you can do this week to build them up rather than cause them to stumble?
- Application: The disciples responded to Jesus' warning by asking for increased faith (v.5). In what ways does protecting the vulnerable require trust in God rather than just human effort?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Isaiah 40:11 | He will feed his flock like a shepherd. He will gather the lambs in his arm, and carry them in his bosom. He will gently lead those who have their young. |
| Zechariah 13:7 | “Awake, sword, against my shepherd, and against the man who is close to me,” says Yahweh of Armies. “Strike the shepherd, and the sheep will be scattered; and I will turn my hand against the little ones. |
| Matthew 18:3 | and said, “Most certainly I tell you, unless you turn and become as little children, you will in no way enter into the Kingdom of Heaven. |
| Matthew 18:6 | but whoever causes one of these little ones who believe in me to stumble, it would be better for him if a huge millstone were hung around his neck and that he were sunk in the depths of the sea. |
| Matthew 18:10 | See that you don’t despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. |
| Matthew 18:14 | Even so it is not the will of your Father who is in heaven that one of these little ones should perish. |
| Matthew 26:24 | The Son of Man goes even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born.” |
| Mark 9:42 | “Whoever will cause one of these little ones who believe in me to stumble, it would be better for him if he were thrown into the sea with a millstone hung around his neck. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
5 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that when Jesus says "it is impossible," he means such things cannot fail to happen; they are inevitable given the state of the world. The word describes not a logical impossibility but a certainty that offenses will occur.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that the original Greek uses a smaller millstone, not the massive one requiring an animal to turn it. The phrase “these little ones” refers primarily to publicans and fragile believers, not children, though the warning applies to them as well.
Geneva Bible Notes Reformed 1599
The Geneva note presses the point that causing a believer to stumble is so terrible that even a violent drowning is better than facing its consequences. The comparison is not about physical harm but about the awful weight of divine judgment that awaits anyone who leads a little one into sin.
Gill's Exposition of the Bible Baptist 1748
Gill does not offer fresh exposition here. He directs the reader to his fuller comments on the parallel accounts, indicating that those contain the explanation of the millstone warning. His contribution is purely cross-referential, treating this verse as identical in meaning to those passages.
Vincent's Word Studies Evangelical 1887
Vincent notes that the Greek word for "it were better" appears only here in the New Testament and literally means "it pays," as in settling a debt. He also observes that the millstone mentioned is not the large one in Matthew, and the verb for "thrown" carries an underlying sense of violent hurling.