Lucas 16

Leon Morris · Citado em PreceptAustin

Lucas 16

Morris adds that "The coming of Jesus marked a watershed. Up till then God’s revelation had been made in the law (strictly the books Genesis to Deuteronomy) and the prophets. The combined expression stands for the whole Old Testament. This operated right up to the time of John the Baptist." (The Gospel According to St. Luke: An Introduction and Commentary - borrow) Life Application Study Bible (pdf) – John the Baptist’s ministry was the dividing line between the Old and New Testaments (John 1:15-18). With the arrival of Jesus came the realization of all the prophets’ hopes. Jesus emphasized that his Kingdom fulfilled the law (the Old Testament); it did not cancel it (Matthew 5:17). His was not a new system but the culmination of the old. The same God who worked through Moses was working through Jesus. Darrell Bock - Here are the two basic eras as far as Luke is concerned. There is the era of promise and the era of preaching of the good news of fulfillment. The dividing line is John. He prepared a people (Lk 1:15–17), and now the new era is being preached. Jesus’ arrival means the new era’s arrival. The way of God is found in his kingdom preaching. Thus it is not the Pharisees’ scoffing that carries authority, but Jesus’ exhortations about how to walk with God. (Responses to the Pharisees' Scoffing 16:14-18) Holman New Testament Commentary explains the Law and the Prophets "were God's method of revelation for people up until John. John introduced something, or someone, better than the law and the prophets. John introduced Jesus. Jesus introduced the presence of the kingdom of God." The Kingdom of God - One must understand that there are two phases to the Kingdom of God. The first phase is the invisible, internal Kingdom of God and which He later described as "in your midst” (Lk 17:21-note), the Kingdom in which the King reigns in the heart of the person who has accepted Jesus as Messiah. To proclaim the Kingdom of God is to preach the Gospel, to proclaim the good news of salvation, explaining how one can enter the Kingdom of God. When the King returns on "the day that the Son of Man is revealed," (Lk 17:30-note) the heart of every person will also be revealed as to whether they sought the kingdom of "self" or the kingdom of the Savior! The future phase of the Kingdom of God is known as the Messianic Age or the Millennial Kingdom.(See more detailed explanation of Jesus' meaning of the Kingdom of God in notes on Luke 17:20-21). Jesus knew the Jews were looking for the future aspect of the Kingdom of God, but His preaching and that of His disciples was to explain how one could enter the invisible aspect of the Kingdom of God in the present and in that way they would be assured of experiencing the visible Kingdom of God in the future. Since that time the Gospel (euaggelion) of the kingdom of God has been preached (euaggelizo/euangelizo) - Since the time of John the Baptist's coming on the scene as the forerunner of the Messiah. Mt 3:1-2 records "Now in those days John the Baptist came, preaching in the wilderness of Judea, saying, “Repent, for the Kingdom of heaven (= Kingdom of God) is at hand.” Keep in mind that the OT (Law and prophets) were like a giant finger (so to speak) pointing toward One Person, the Messiah (e.g., there were over 330 Messianic prophecies). John the Baptist prepared the way for the Messiah with his proclamation of the Kingdom. When the Messiah came, the King of the Kingdom had arrived and He came preaching the "good news" of the Kingdom of God, the same message all of His disciples have been preaching now for the past 2000 years and are commanded to preach until the King returns and brings in His Millennial Kingdom. NET Note - The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20+; Luke 11:20+; Luke 17:20–21+. Luke uses the specific phrase Kingdom of God more than any other NT writer. Of course the synonymous phrase Kingdom of Heaven is emphasized in Matthew's Gospel. Here are Luke's uses of Kingdom of God: Lk. 4:43; Lk. 6:20; Lk. 7:28; Lk. 8:1; Lk. 8:10; Lk. 9:2; Lk. 9:11; Lk. 9:27; Lk. 9:60; Lk. 9:62; Lk. 10:9; Lk. 10:11; Lk. 11:20; Lk. 13:18; Lk. 13:20; Lk. 13:28; Lk. 13:29; Lk. 14:15; Lk. 16:16; Lk. 17:20; Lk. 17:21; Lk. 18:16; Lk. 18:17; Lk. 18:24; Lk. 18:25; Lk. 18:29; Lk. 19:11; Lk. 21:31; Lk. 22:16; Lk. 22:18; Lk. 23:51) Mark's Gospel in a sense describes this "transition" from the OT and the ministry of John the Baptist to the ministry of Jesus... Now after John (THE BAPTIST) had been taken into custody, Jesus came into Galilee, preaching the Gospel of God, 15 and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the Gospel.” (Mark 1:14-15+) POSB explains that "Jesus sees the period of Israel (the Law and the prophets) lasting up to and including the ministry of John the Baptist. As God's Messiah He ushered in a new period and social order, that is, the Kingdom of God. The Kingdom of God is presently a spiritual kingdom that occurs within a man and takes effect in the acts and behavior of men. Since Jesus has come, every man is to let God rule and reign in his heart and life. The kingdom is now preached, a message which does not value what a man has, but what a man is—what he is within his heart. The message now centers upon the individual and his eternal potential in God, not upon material and temporal blessings. (Luke Commentary - borrow) Leon Morris on Luke's first use of the Kingdom of God (Lk 4:43+) - Luke’s first mention of the kingdom of God, which was the favorite theme in Jesus’ teaching. It is a very large subject. Here it must suffice to say that it is God’s rule in action. (It stands for the rule of God in all of life.) The Jews looked forward to a time when God would assert himself as King over the nations. Jesus taught that God’s kingdom had already come in him, in the authority with which he combated evil. In a sense the kingdom was a present reality. In another sense it was yet to come in all its fullness. (The Gospel According to St. Luke: An Introduction and Commentary - borrow) Holman New Testament Commentary – Jesus introduced the presence of the kingdom of God. It was not enough any more to be an expert in explaining and in obeying God's Word found in the law and the prophets. Now one must answer the call to enter God's kingdom. Pharisees, if you want to keep up to date with God, Jesus declared, then listen to the new Word of God—the Word taught and revealed in the life of Jesus. The writers of the New Testament adapted the term Gospel as God's glorious message of salvation for lost otherwise hopeless, helpless sinners. Euaggelion is found in several combination phrases, each describing the gospel like a multifaceted jewel in various terms from a different viewpoint (from the NASB, 1977): the gospel of the kingdom (Mt 4:23+, Mt 9:35+, Mt 24:14+) the gospel of Jesus Christ, the Son of God (Mk 1:1+) because it centers in Christ the gospel of God (Mk 1:14+, Ro 15:16+, 2Co 11:7+, 1Th 2:2+, 1Th 2:8,9+, 1Pe 4:17+) because it originates with God and was not invented by man the gospel of the kingdom of God (Lu 16:16+) the gospel of the grace of God (Acts 20:24+, Ro 1:1+), the gospel of His Son (Ro 1:9+) the gospel of Christ (Ro 15:19+, 1Co 1:9+, 2Co 2:12+, 2Co 9:13+, 2Co 10:14+, Gal 1:7+, Phil 1:27+, 1Th 3:2+) the gospel of the glory of Christ (2Co 4:4+) the gospel of your salvation (Eph 1:14+) the gospel of peace (Eph 6:15+) the gospel of our Lord Jesus (2Th 1:8+) the glorious gospel of the blessed God (1Ti 1:11+) In Ro 16:25, 26+ Paul called it “my Gospel” indicating that the special emphasis he gave the gospel in his ministry. For a rewarding study, study the preceding references in context making notation of the truth you observe about the gospel. If you would like a special blessing, take an afternoon to go through all 76 uses of euaggelion in context making a list of what you learn about the gospel. The Spirit of God will enlighten your heart and encourage your spirit in a very special way...and you'll want to share the "good news" with someone because of your "discoveries"! Euaggelion - Matt. 4:23; Matt. 9:35; Matt. 24:14; Matt. 26:13; Mk. 1:1; Mk. 1:14; Mk. 1:15; Mk. 8:35; Mk. 10:29; Mk. 13:10; Mk. 14:9; Mk. 16:15; Acts 15:7; Acts 20:24; Rom. 1:1; Rom. 1:9; Rom. 1:16; Rom. 2:16; Rom. 10:16; Rom. 11:28; Rom. 15:16; Rom. 15:19; Rom. 16:25; 1 Co. 4:15; 1 Co. 9:12; 1 Co. 9:14; 1 Co. 9:18; 1 Co. 9:23; 1 Co. 15:1; 2 Co. 2:12; 2 Co. 4:3; 2 Co. 4:4; 2 Co. 8:18; 2 Co. 9:13; 2 Co. 10:14; 2 Co. 11:4; 2 Co. 11:7; Gal. 1:6; Gal. 1:7; Gal. 1:11; Gal. 2:2; Gal. 2:5; Gal. 2:7; Gal. 2:14; Eph. 1:13; Eph. 3:6; Eph. 6:15; Eph. 6:19; Phil. 1:5; Phil. 1:7; Phil. 1:12; Phil. 1:16; Phil. 1:27; Phil. 2:22; Phil. 4:3; Phil. 4:15; Col. 1:5; Col. 1:23; 1 Thess. 1:5; 1 Thess. 2:2; 1 Thess. 2:4; 1 Thess. 2:8; 1 Thess. 2:9; 1 Thess. 3:2; 2 Thess. 1:8; 2 Thess. 2:14; 1 Tim. 1:11; 2 Tim. 1:8; 2 Tim. 1:10; 2 Tim. 2:8; Phlm. 1:13; 1 Pet. 4:17; Rev. 14:6 And everyone is forcing (biazo) his way into it - The easy part of this phase is identifying the "It" of course as the Kingdom of God. However there is a difference of opinion on what everyone is forcing his way into it means. One can see the interpretative differences even in the translations (which of course always have some element of interpretative bias even those considered more "literal") Translations #1-3 below interpret the verb biazo as passive voice (subject is a recipient of the action), whereas the others (the majority) interpret the verb biazo as middle voice (subject initiates the action and participates in the carrying out of the action). everyone is urged to enter it. (Lk 16:16NET) everyone is eager to get in. (Lk 16:16NLT) everyone is strongly urged to enter it. (Lk 16:16CSB) everyone forces his way into it. (Lk 16:16ESV) everyone is forcing his way into it. (Lk 16:16NIV) everyone tries to enter it by force. (Lk 16:16NRS) everyone is pressing into it. (Lk 16:16NKJ) everyone who enters does so with violence. (Luk 16:16 NAB) To summarize these translations, there are basically two ideas - (1) everyone is forcing their way into the Kingdom of God and (2) everyone is strongly urged to enter the Kingdom of God. Of course the problem with a literal adherence to translation #1 is that it might seem to imply that one can work to obtain salvation. If I force myself hard enough by my self-efforts, I can gain entry into the Kingdom of God. Of course we know that Scripture elsewhere clearly teaches that salvation is by grace through faith, not works, lest we would/could boast! (cf Eph 2:8-9+). Leon Morris summarizes the possibilities - There is a problem with every one enters it violently. If the verb biazetai is middle (middle voice) it means ‘presses hard’, if passive (passive voice), ‘is pressed hard’, ‘urged’. Some see the meaning (ED: A THIRD POSSIBILITY) as ‘every one treats it (ED: THE KINGDOM OF GOD)violently’, but this seems unlikely. There may be the thought of pressing into the kingdom ‘with the greatest earnestness, self-denial and determination, as though with spiritual violence’ (Geldenhuys). Or Jesus may mean that those pressing into the kingdom must be at least as much in earnest as the violent men of Palestine who tried to bring it in by force of arms. (The Gospel According to St. Luke: An Introduction and Commentary - borrow) Holman Apologetics Commentary on the Bible has an excellent summary of this difficult section - As for the meaning of biazō, the basic sense is “to apply force.” Several proposed interpretations for Luke 16:16 bear examination (Leaney 1958, 223-24; BAGD 140-41; BAA 280-81). First, the term may be negative and in the middle voice: “all act violently against it.” On this rendering the kingdom is subject to universal opposition (Ellis 1974, 203, mentions demonic forces). This view presupposes a linkage to Matthew, since in the Matthean passage the force is clearly negative, where the whole world stands opposed to the kingdom. But...the link between Matthew and Luke here is doubtful (ED: SEE DISCUSSION OF Mt 11:12 BELOW). Second, the term may be positive and in the middle voice: “everyone tries to force his way into it” (

Lucas 16

Morris explains that "It might be thought then that the Law was over and done with. Jesus, however, assures his hearers that it does not lack fulfilment: it outlasts heaven and earth. Jesus never cast doubt on the validity of the Law. It was the way it was interpreted, particularly by the Pharisees, that drew his criticism. The dot was the tittle, a small projection on some Hebrew letters. Its use means that the Law will be fulfilled right down to the minutest particular." (The Gospel According to St. Luke: An Introduction and Commentary - borrow) A PLUG FOR SCRIPTURE MEMORIZATION - As an aside if heaven and earth will pass away, would it not be reasonable that we now spend more time memorizing the pure Word of God which will not pass away? Are you memorizing Scripture? If you believe it as important as Jesus believed it was (cf Lk 4:4+, Mt 4:4+), you will be memorizing it! Moses said "this word is not an idle/empty/vain word; indeed, it is your LIFE!" (Dt 32:47+) If you are not memorizing Words that are "God Breathed" (theopneustos in 2 Ti 3:16+) you are missing out on the opportunity of a lifetime! Related Resources: Memorizing His Word Memory Verses by Topic Primer on Biblical Meditation To fail (pipto) literally means to fall and in this context means to fail, to come to an end, to cease or to become invalid. Pipto is used in a similar sense in 1 Cor 13:8 where Paul flatly states "Love never fails (pipto)." Jesus' point is that the OT Scriptures will never lose their value. For example, the many Scriptures fulfilled in Messiah's first coming are a guarantee that all the promises of Messiah's Second Coming and His Kingdom will not fail! Contrast this truth with Jesus' earlier statement that mammon of unrighteousness will ultimately fail (a different verb but same sense). What the Bible Teaches on stroke – The "tittle of the law", not one of which could fail until all was fulfilled, was a dot projecting like a tiny horn from certain Hebrew letters to distinguish them from others of similar appearance. How careful we ought to be in the handling of "every word" that has proceeded "out of the mouth of God" (Matt 4:4)! (What the Bible teaches – Luke) Stroke (KJV = tittle) (2762) (keraia from kéras = a horn) means something horn-like and is specifically the apex, point or extremity of a Hebrew letter, these small marks helping to distinguish one Hebrew letter from another. Keraia was a small extension of a letter similar to a serif (any of the short lines stemming from and at an angle to the upper and lower ends of the strokes of a letter) in modern typefaces. The analogy is the small stroke at the bottom of an R which serves to distinguish it from a P. In the KJV keraia is translated "tittle". Not one of the innumerable little "serifs" will pass from the Law (which includes the Law and the Prophets) The Lord's point is that every letter of every word of the OT is vital and will be fulfilled. The Jewish teachers (rabbis) had emphasized the importance of retaining every slight stroke and the smallest letter in the written Law of Moses. Jesus made it clear that He completely concurred with the rabbis’ respect for the Law. Not even the smallest dot over an “i” would disappear until the Law was fulfilled. Fail (4098)(pipto) means particularly, to fall from a higher to a lower place, spoken of persons and things. Of persons, meaning to fall down or prostrate, used in an absolute sense (Matt. 18:29; Acts 5:5). Joined with proskunéō, to prostrate, worship (Matt. 2:11; 4:9; 18:26; Rev. 5:14; 19:4; Sept.: 2 Sam. 1:2; Dan. 3:5, 6). Of edifices, meaning to fall, to fall in ruins (Matt. 7:25, 27; Luke 6:49; 13:4; Heb. 11:30). Figuratively (Luke 11:17; Acts 15:16); in prophetic imagery (Rev. 11:13; 14:8; 16:19; 18:2; Sept.: Is. 21:9). Of a lot, meaning to fall to or upon someone (Acts 1:26) Metaphorically of persons, meaning to fall into or under; with hupó (5259), under, meaning under condemnation (James 5:12). Used in an absolute sense, to fall into sin, transgress, to sin (Rom. 11:22; 14:4; 1 Cor. 10:12). Hence, also to fall with the meaning of to be made miserable, to perish (Rom. 11:11; Heb. 4:11; Sept.: Prov. 11:28; 24:16). Of things, meaning to fall to the ground, to fail, become void (Luke 16:17; Sept.: 1 Sam. 3:19). (Preceding from The Complete Word Study Dictionary - borrow) Gilbrant - In classical Greek the basic meaning of piptō, “to fall,” develops a manifold range of meaning which includes a simple falling down and falling over of an inanimate object. In addition the term can mean to be slain in battle and to fall under in a financial or legal sense. Piptō appears over 400 times in the Septuagint. Although it is used to translate over 20 Hebrew words, it predominantly translates nāphal, “to fall.” It exhibits the same wide variety of literal and figurative senses appearing in classical literature: literally, of Abraham falling upon his face (Genesis 17:3); figuratively, of “fallen” Babylon (Isaiah 21:9). In the New Testament piptō is used most commonly in its literal sense denoting an unintentional fall. But there are also numerous instances of falling down intentionally, such as persons who throw themselves prostrate in an act of worship before God: “I fell down to worship” (Revelation 22:8; see also Matthew 4:9; Acts 10:25; 1 Corinthians 14:25). There is one New Testament usage that is without precedence in either classical Greek or the Septuagint; namely, piptō as a figure of speech for loss of faith and separation from grace, “falling” into disobedience or guilt. First Corinthians 10:12; Hebrews 4:11; and Revelation 2:5 show variations on this figurative usage. (Complete Biblical Library) Pipto - 85v - beat down(1), fail(1), fails(1), fall(15), fall down(2), fallen(8), falling(3), falls(8), fell(46), fell down(6). Matt. 2:11; Matt. 4:9; Matt. 7:25; Matt. 7:27; Matt. 10:29; Matt. 13:4; Matt. 13:5; Matt. 13:7; Matt. 13:8; Matt. 15:14; Matt. 15:27; Matt. 17:6; Matt. 17:15; Matt. 18:26; Matt. 18:29; Matt. 21:44; Matt. 24:29; Matt. 26:39; Mk. 4:4; Mk. 4:5; Mk. 4:7; Mk. 4:8; Mk. 5:22; Mk. 9:20; Mk. 13:25; Mk. 14:35; Lk. 5:12; Lk. 8:5; Lk. 8:7; Lk. 8:8; Lk. 8:14; Lk. 8:41; Lk. 10:18; Lk. 11:17; Lk. 13:4; Lk. 14:5; Lk. 16:17; Lk. 16:21; Lk. 17:16; Lk. 20:18; Lk. 21:24; Lk. 23:30; Jn. 11:32; Jn. 12:24; Jn. 18:6; Acts 1:26; Acts 5:5; Acts 5:10; Acts 9:4; Acts 10:25; Acts 13:11; Acts 15:16; Acts 20:9; Acts 22:7; Rom. 11:11; Rom. 11:22; Rom. 14:4; 1 Co. 10:8; 1 Co. 10:12; 1 Co. 13:8; 1 Co. 14:25; Heb. 3:17; Heb. 4:11; Heb. 11:30; Jas. 5:12; Rev. 1:17; Rev. 2:5; Rev. 4:10; Rev. 5:8; Rev. 5:14; Rev. 6:13; Rev. 6:16; Rev. 7:11; Rev. 7:16; Rev. 8:10; Rev. 9:1; Rev. 11:13; Rev. 11:16; Rev. 14:8; Rev. 16:19; Rev. 17:10; Rev. 18:2; Rev. 19:4; Rev. 19:10; Rev. 22:8 Septuagint - over 400x - Gen. 17:3; Gen. 17:17; Gen. 44:14; Gen. 49:17; Exod. 9:19; Exod. 19:21; Exod. 23:5; Exod. 32:28; Lev. 9:24; Lev. 11:33; Lev. 11:35; Lev. 26:7; Lev. 26:8; Lev. 26:17; Lev. 26:36; Num. 14:3; Num. 14:5; Num. 14:29; Num. 14:32; Num. 14:42; Num. 14:43; Num. 16:4; Num. 16:22; Num. 16:45; Num. 20:6; Deut. 21:1; Deut. 22:4; Deut. 22:8; Jos. 5:14; Jos. 6:5; Jos. 6:20; Jos. 7:6; Jos. 7:10; Jos. 8:25; Jos. 17:5; Jdg. 3:25; Jdg. 4:16; Jdg. 5:27; Jdg. 7:13; Jdg. 8:10; Jdg. 9:40; Jdg. 12:6; Jdg. 13:20; Jdg. 16:30; Jdg. 19:26; Jdg. 19:27; Jdg. 20:32; Jdg. 20:39; Jdg. 20:44; Jdg. 20:46; Ruth 2:10; Ruth 3:18; 1 Sam. 2:33; 1 Sam. 3:19; 1 Sam. 4:10; 1 Sam. 4:18; 1 Sam. 5:3; 1 Sam. 5:4; 1 Sam. 14:45; 1 Sam. 17:49; 1 Sam. 17:52; 1 Sam. 19:24; 1 Sam. 20:41; 1 Sam. 21:13; 1 Sam. 25:23; 1 Sam. 26:20; 1 Sam. 28:19; 1 Sam. 28:20; 1 Sam. 31:1; 1 Sam. 31:8; 2 Sam. 1:2; 2 Sam. 1:4; 2 Sam. 1:10; 2 Sam. 1:19; 2 Sam. 1:25; 2 Sam. 1:27; 2 Sam. 2:16; 2 Sam. 2:23; 2 Sam. 3:29; 2 Sam. 3:34; 2 Sam. 3:38; 2 Sam. 4:4; 2 Sam. 9:6; 2 Sam. 11:17; 2 Sam. 14:4; 2 Sam. 14:11; 2 Sam. 14:22; 2 Sam. 14:33; 2 Sam. 17:12; 2 Sam. 19:18; 2 Sam. 20:8; 2 Sam. 21:9; 2 Sam. 21:22; 2 Sam. 22:39; 1 Ki. 1:52; 1 Ki. 18:7; 1 Ki. 18:38; 1 Ki. 18:39; 1 Ki. 20:25; 1 Ki. 20:30; 1 Ki. 22:20; 2 Ki. 1:2; 2 Ki. 2:13; 2 Ki. 2:14; 2 Ki. 4:37; 2 Ki. 6:6; 2 Ki. 10:10; 2 Ki. 14:10; 1 Chr. 5:10; 1 Chr. 5:22; 1 Chr. 10:1; 1 Chr. 10:5; 1 Chr. 10:8; 1 Chr. 20:8; 1 Chr. 21:14; 1 Chr. 21:16; 1 Chr. 26:14; 2 Chr. 6:13; 2 Chr. 7:3; 2 Chr. 13:17; 2 Chr. 14:13; 2 Chr. 18:19; 2 Chr. 20:18; 2 Chr. 20:24; 2 Chr. 25:19; 2 Chr. 29:30; Est. 3:7; Est. 5:1; Est. 5:2; Est. 6:13; Job 1:16; Job 1:19; Job 1:20; Job 12:5; Job 14:10; Job 14:18; Job 15:24; Job 16:9; Job 24:23; Job 33:18; Job 33:24; Ps. 10:9; Ps. 18:38; Ps. 20:8; Ps. 27:2; Ps. 35:8; Ps. 36:12; Ps. 37:24; Ps. 45:5; Ps. 78:64; Ps. 82:7; Ps. 91:7; Ps. 118:13; Ps. 140:10; Ps. 141:10; Prov. 11:14; Prov. 11:28; Prov. 24:16; Prov. 24:17; Prov. 25:26; Prov. 29:16; Eccl. 4:10; Eccl. 11:3; Isa. 2:17; Isa. 3:25; Isa. 8:15; Isa. 9:10; Isa. 10:34; Isa. 13:15; Isa. 16:9; Isa. 21:9; Isa. 21:15; Isa. 22:25; Isa. 23:13; Isa. 24:20; Isa. 24:23; Isa. 25:2; Isa. 26:18; Isa. 26:19; Isa. 27:3; Isa. 28:13; Isa. 30:13; Isa. 30:25; Isa. 31:8; Isa. 34:4; Isa. 37:7; Isa. 46:1; Isa. 49:19; Isa. 59:10; Isa. 65:12; Jer. 6:15; Jer. 8:4; Jer. 16:4; Jer. 18:21; Jer. 20:4; Jer. 23:12; Jer. 25:27; Jer. 25:34; Jer. 36:7; Jer. 37:20; Jer. 39:18; Jer. 42:2; Jer. 44:12; Jer. 46:6; Jer. 46:12; Jer. 46:16; Jer. 49:26; Jer. 50:15; Jer. 50:30; Jer. 50:32; Jer. 51:4; Jer. 51:8; Jer. 51:49; Jer. 51:52; Lam. 1:7; Lam. 5:16; Ezek. 1:28; Ezek. 3:23; Ezek. 5:12; Ezek. 6:7; Ezek. 6:11; Ezek. 6:12; Ezek. 9:8; Ezek. 11:5; Ezek. 11:10; Ezek. 11:13; Ezek. 13:10; Ezek. 13:11; Ezek. 13:12; Ezek. 13:14; Ezek. 13:15; Ezek. 17:21; Ezek. 22:28; Ezek. 23:3; Ezek. 24:6; Ezek. 24:21; Ezek. 25:13; Ezek. 27:27; Ezek. 27:34; Ezek. 28:23; Ezek. 29:5; Ezek. 30:4; Ezek. 30:5; Ezek. 30:6; Ezek. 30:17; Ezek. 30:25; Ezek. 31:12; Ezek. 32:20; Ezek. 32:22; Ezek. 32:24; Ezek. 32:27; Ezek. 33:27; Ezek. 35:8; Ezek. 38:20; Ezek. 39:4; Ezek. 39:5; Ezek. 39:23; Ezek. 43:3; Ezek. 44:4; Ezek. 47:14; Dan. 2:46; Dan. 3:5; Dan. 3:6; Dan. 3:7; Dan. 3:10; Dan. 3:11; Dan. 3:15; Dan. 6:10; Dan. 8:17; Dan. 10:9; Dan. 11:14; Dan. 11:19; Dan. 11:26; Hos. 7:7; Hos. 7:16; Hos. 10:8; Hos. 13:16; Joel 2:8; Amos 3:5; Amos 3:14; Amos 5:2; Amos 7:17; Amos 8:3; Amos 8:14; Amos 9:9; Amos 9:11; Jon. 1:7; Mic. 5:7; Mic. 7:8; Nah. 3:12; Zech. 11:2 Rod Mattoon on the 3 different types of Law in the Old Testament. 1. The Moral Law The Ten Commandments summarized God's moral laws. These commandments are God's blueprint for our relationship with Him and other people. We are still to keep these commandments, not for the purpose of salvation, but for the purpose of pleasing God and other people. What the New Testament never does is to declare an end to God's moral law as the standard for our lives. We are still to observe God's moral commands today. Morals are morals. What was morally bad 4000 years ago is still morally bad today. Adultery, homosexuality, lying, stealing, murder, idolatry are all still wrong today. 2. The Civil Law These were laws that governed the nation of Israel as a nation under God's authority. These included guidelines for waging war, restrictions on land use, regulations for debt, and penalties for specific violations of Israel's legal code. The civil laws do not apply to believers today because the church is not a state. We do have a king, Jesus Christ, but His kingdom is spiritual. Therefore, although the civil laws of the Old Testament contain principles that are useful for governing nations today, God's people are no longer bound by their specific regulations. 3. The Ceremonial Law The ceremonial law consisted of regulations for celebrating various religious festivals and for worshiping God in his sanctuary. It included laws for clean and unclean foods, instructions for ritual purity, guidelines for the conduct of priests, and especially instructions for offering sacrifices. The ceremonial law is no longer in effect; it has been abolished. This is because all its regulations pointed forward to Jesus Christ. Now that Christ has offered Himself as the "once-and-for-all atonement for sin," no further sacrifice is needed. To continue to follow the old ceremonies would be to deny the sufficiency of His work on the cross. The ceremonial law and the civil law were types and figures pointing forward to the cross and kingdom of Christ. Now that he has come, they have been set aside, which is why the New Testament sometimes seems so dismissive of the law. The ceremonial and civil Law, as a system, came to an end at Calvary with the rending of the temple veil, but the moral Law as a standard for living, still remains. (Treasures from the Scriptures)) Steven Cole's thoughts on the Law - The relationship between the Old Testament law and the present age of grace is complicated and difficult. Some, such as Lewis Sperry Chafer (Grace [Dunham]), argue that Paul’s pronouncement that we are not under law, but under grace (Ro 6:14), means that no part of the Old Testament law applies directly to believers today. Thus he would not view the Ten Commandments as binding on Christians (p. 105). Others (called Theonomists or Reconstructionists) go to the opposite extreme of saying that we are obligated to live under the law, even those laws that pertained directly to the nation Israel. I think that both of these views are out of balance. I would go along with the general Reformed view (“The Westminster Confession of Faith,” Chapter XIX) that the moral law of God stems from His holy nature and thus is eternally in force. The ceremonial aspects of the Jewish law pointed ahead to Christ, who fulfilled them in His person and work. The civil aspects of the law applied specifically to the theocratic nation, Israel. While there may be principles for secular government that can be derived from those laws, they are not binding on nations today. No person in any age could ever be right before God by keeping the Law, since we all have violated God’s holy standards in thought and deed. Thus the Law condemns us and should serve as “our tutor to lead us to Christ, that we may be justified by faith” (Ga 3:24). By His perfect righteousness, Jesus fulfilled the Law, so that He is “the end of the law for righteousness to everyone who believes” (Ro 10:4). But even after a person is justified by faith in Christ, the Law continues to show him God’s holy standard for life and conduct. The point is, although the Law came to complete fulfillment in Jesus Christ, it is not set aside. Those who are in Christ should delight in God’s Law as the expression of His holy nature. Jesus’ high view of Scripture should motivate us to be more diligent in searching out the truths God has revealed there. (Scoffing or Submitting?) Related Resources: Do Christians have to obey the Old Testament law? What is the difference between the ceremonial law, the moral law, and the judicial law in the Old Testament? What was the purpose of the Levitical Law? What does it mean that Christians are not under the law? What should Christians learn from the Mosaic Law? Luke 16:18 "Everyone who divorces his wife and marries another commits adultery, and he who marries one who is divorced from a husband commits adultery. KJV Luke 16:18 Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery. Everyone who divorces his wife Mt 5:32; 19:9; Mark 10:11,12; 1 Cor 7:4,10-12 Luke 16 Resources - Multiple Sermons and Commentaries Luke 16:14-18 Scoffing or Submitting? - Steven Cole Luke 16:16-18 Why False Teachers Mock the Truth, Part 3 - John MacArthur JESUS' OFFERS AN EXAMPLE OF THE BINDING NATURE OF THE LAW Note that Jesus is not giving us an all inclusive teaching on divorce. For answers to specific questions on divorce and remarriage see the related resources at the end of this verse note. In context this statement on divorce and remarriage is an example of one stroke of the Law which the Pharisees tended to minimize but which was still valid. The fact that the Pharisees misused the OT teaching on divorce is simply another illustration of the hypocrisy of their attention to the most minute details of the Law (to which they added their traditions). Brian Bell says that Lk 16:18 is "Not primarily a teaching on divorce. It is an example demonstrating that the Torah and the Prophets continue to have authoritative force." (Highway to Hell) Mattoon - Jesus was dealing with the issue of Covetousness in reference to the scribes and Pharisees. He continued to deal with this issue in the matter of coveting after women. In that time, as well as now, men were dumping their wives to marry other women. (Ed: This in essence makes a mockery of God's Law. ) (Treasures from the Scriptures)) Leon Morris adds that "This saying (ON DIVORCE) finds its place here apparently because it helps us see from another angle the place of the Law." (TNTC)