16 the law and the prophets `are' till John; since then the reign of God is proclaimed good news, and every one doth press into it;
`But what went ye out to see? -- a prophet? yes, I say to you, and more than a prophet, for this is he of whom it hath been written, Lo, I do send My messenger before thy face, who shall prepare thy way before thee. Verily I say to you, there hath not risen, among those born of women, a greater than John the Baptist, but he who is least in the reign of the heavens is greater than he. `And, from the days of John the Baptist till now, the reign of the heavens doth suffer violence, and violent men do take it by force, for all the prophets and the law till John did prophesy, and if ye are willing to receive `it', he is Elijah who was about to come;
and saying, `Reform, for come nigh hath the reign of the heavens,'
and also all the prophets from Samuel and those following in order, as many as spake, did also foretell of these days. `Ye are sons of the prophets, and of the covenant that God made unto our fathers, saying unto Abraham: And in thy seed shall be blessed all the families of the earth;
and God, what things before He had declared through the mouth of all His prophets, that the Christ should suffer, He did thus fulfil;
if we may let him alone thus, all will believe in him; and the Romans will come, and will take away both our place and nation.'
Philip findeth Nathanael, and saith to him, `Him of whom Moses wrote in the Law, and the prophets, we have found, Jesus the son of Joseph, who `is' from Nazareth;'
`Abraham saith to him, They have Moses and the prophets, let them hear them;
From that time began Jesus to proclaim and to say, `Reform ye, for come nigh hath the reign of the heavens.'
and he sent them to proclaim the reign of God, and to heal the ailing.
`But what have ye gone forth to see? a prophet? Yes, I say to you, and much more than a prophet: this is he concerning whom it hath been written, Lo, I send my messenger before thy face, who shall prepare thy way before thee; for I say to you, a greater prophet, among those born of women, than John the Baptist there is not; but the least in the reign of God is greater than he.' And all the people having heard, and the tax-gatherers, declared God righteous, having been baptized with the baptism of John,
And after the delivering up of John, Jesus came to Galilee, proclaiming the good news of the reign of God,
for John came unto you in the way of righteousness, and ye did not believe him, and the tax-gatherers and the harlots did believe him, and ye, having seen, repented not at last -- to believe him.
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Luke 16
Commentary on Luke 16 Matthew Henry Commentary
Chapter 16
The scope of Christ's discourse in this chapter is to awaken and quicken us all so to use this world as not to abuse it, so to manage all our possessions and enjoyments here as that they may make for us, and may not make against us in the other world; for they will do either the one or the other, according as we use them now.
Luk 16:1-18
We mistake if we imagine that the design of Christ's doctrine and holy religion was either to amuse us with notions of divine mysteries or to entertain us with notions of divine mercies. No, the divine revelation of both these in the gospel is intended to engage and quicken us to the practice of Christian duties, and, as much as any one thing, to the duty of beneficence and doing good to those who stand in need of any thing that either we have or can do for them. This our Saviour is here pressing us to, by reminding us that we are but stewards of the manifold grace of God; and since we have in divers instances been unfaithful, and have forfeited the favour of our Lord, it is our wisdom to think how we may, some other way, make what we have in the world turn to a good account. Parables must not be forced beyond their primary intention, and therefore we must not hence infer that any one can befriend us if we lie under the displeasure of our Lord, but that, in the general, we must so lay out what we have in works of piety and charity as that we may meet it again with comfort on the other side death and the grave. If we would act wisely, we must be diligent and industrious to employ our riches in the acts of piety and charity, in order to promote our future and eternal welfare, as worldly men are in laying them out to the greatest temporal profit, in making to themselves friends with them, and securing other secular interests. So Dr. Clarke. Now let us consider,
Luk 16:19-31
As the parable of the prodigal son set before us the grace of the gospel, which is encouraging to us all, so this sets before us the wrath to come, and is designed for our awakening; and very fast asleep those are in sin that will not be awakened by it. The Pharisees made a jest of Christ's sermon against worldliness; now this parable was intended to make those mockers serious. The tendency of the gospel of Christ is both to reconcile us to poverty and affliction and to arm us against temptations to worldliness and sensuality. Now this parable, by drawing the curtain, and letting us see what will be the end of both in the other world, goes very far in prosecuting those two great intentions. This parable is not like Christ's other parables, in which spiritual things are represented by similitudes borrowed from worldly things, as those of the sower and the seed (except that of the sheep and goats), the prodigal son, and indeed all the rest but this. But here the spiritual things themselves are represented in a narrative or description of the different state of good and bad in this world and the other. Yet we need not call it a history of a particular occurrence, but it is matter of fact that is true every day, that poor godly people, whom men neglect and trample upon, die away out of their miseries, and go to heavenly bliss and joy, which is made the more pleasant to them by their preceding sorrows; and that rich epicures, who live in luxury, and are unmerciful to the poor, die, and go into a state of insupportable torment, which is the more grievous and terrible to them because of the sensual lives they lived: and that there is no gaining any relief from their torments. Is this a parable? What similitude is there in this? The discourse indeed between Abraham and the rich man is only an illustration of the description, to make it the more affecting, like that between God and Satan in the story of Job. Our Saviour came to bring us acquainted with another world, and to show us the reference which this world has to that; and here is does it. In this description (for so I shall choose to call it) we may observe,