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Luke 16:18
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David Pawson
Don CourvilleDon CourvilleDon CourvilleSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Putteth away (or divorceth) his wife - See on Mat 5:31, Mat 5:32 (note); Mat 19:9, Mat 19:10 (note); Mar 10:12 (note); where the question concerning divorce is considered at large. These verses, from the 13th to the 18th inclusive, appear to be part of our Lord's sermon on the mount; and stand in a much better connection there than they do here; unless we suppose our Lord delivered the same discourse at different times and places, which is very probable.
Jamieson-Fausset-Brown Bible Commentary
putteth away his wife, &c.--(See on Mat 19:3-9). Far from intending to weaken the force of the law, in these allusions to a new economy, our Lord, in this unexpected way, sends home its high requirements with a pungency which the Pharisees would not fail to feel.
John Gill Bible Commentary
There was a certain rich man,.... In Beza's most ancient copy, and in another manuscript of his it is read by way of preface, "he said also another parable": which shows, that this is not a history of matter of fact, or an historical account of two such persons, as the "rich" man and the beggar, who had lately lived at Jerusalem; though the Papists pretend, to this day, to point out the very spot of ground in Jerusalem, where this rich man's house stood: nor is it to be understood parabolically of any particular rich man, or prince; as Saul the first king of Israel; or Herod, who now was reigning, and was clothed in purple, and lived in a sumptuous manner: nor of rich men in general, though it greatly describes the characters of such, at least of many of them; who only take care of their bodies, and neglect their souls; adorn and pamper them, live in pleasure, and grow wanton, and have no regard to the poor saints; and when they die go to hell; for their riches will not profit them in a day of wrath, nor deliver from it, or be regarded by the Judge, any more than hills and mountains will hide them from his face: but by the rich man are meant, the Jews in general; for that this man is represented, and to be considered as a Jew, is evident from Abraham being his father, and his calling him so, and Abraham again calling him his son, Luk 16:24 of which relation the Jews much boasted and gloried in; and from his brethren having Moses and the prophets, Luk 16:29 which were peculiar to the Jewish people; and from that invincible and incurable infidelity in them, that they would not believe, though one rose from the dead, Luk 16:31 as the Jews would not believe in Christ though he himself rose from the dead, which was the sign he gave them of his being the Messiah: and the general design of the parable, is to expose the wickedness and unbelief of the Jews, and to show their danger and misery, for their contempt and rejection of the Messiah; and particularly the Pharisees are designed, who being covetous, had derided Christ for what he had before said; and, who though high in the esteem of men, were an abomination to God, Luk 16:14. These more especially boasted of Abraham being their father; and of their being the disciples of Moses, and trusted in him, and in his law; and thought they should have eternal life through having and reading the books of Moses and the prophets: these may be called "a man", because this was the name by which the Jews style themselves, in distinction from the Gentiles, whom they compare to beasts; See Gill on Mat 15:26 and this they ground on a passage in Eze 34:31 "and ye my flock, the flock of my pasture, are men": upon which their note is (e), "ye are called, "men", but the nations of the earth are not called men.'' And they may be called a "certain" man, a famous man, a man of note, as the Jews, and especially the Pharisees, thought themselves to be; and therefore coveted the chief places in the synagogues, and at feasts, and loved salutations and greetings in market places, and to be called of men Rabbi, and master: as also a "rich man"; for the Jews in general were a wealthy people, lived in a very fruitful country, and were greatly indulged with the riches of providential goodness; and particularly the Pharisees, many of whom were of the great sanhedrim, and rulers of synagogues, and elders of the people; and who by various methods, amassed to themselves great riches, and even devoured widows' houses; see Luk 6:24 and they were also rich in outward means and ordinances, having the oracles of God, his word, worship, and service; and as to their spiritual and eternal estate, in their own esteem; though they were not truly rich in grace, not in faith, nor in spiritual knowledge, nor even in good works, of which they so much boasted; but in appearance, and in their own conceit, they were rich in the knowledge of the law, and in righteousness, which they imagined was perfect, and so stood in need of nothing; no, not of repentance, and especially of Christ, or of any thing from him: which was clothed in purple and fine linen; or "byssus", which is said to (f) grow on a tree, in height equal to a poplar, and in leaves like a willow, and was brought out of India into Egypt, and much used there, as it also was among the Jews: hence we often read (g) of or "garments of byssus", or fine linen: the Jews in general dressed well; their common apparel were fine linen and silk; see Eze 16:10 and so the Arabic version here renders it, "silk and purple"; and the Persic version, "silks and bombycines": and the priests particularly, were arrayed in such a habit; the robe of the ephod, and also its curious girdle, were of blue, purple, scarlet, and fine linen, and at the hem of it were pomegranates of blue, purple, and scarlet, Exo 28:6. And as for the Pharisees, they loved to go in long robes, and to make broad their phylacteries, and enlarge the borders of their garments, which were fringes of blue, joined unto them; and which may figuratively express the fine outside show of holiness and righteousness, they made; and fared sumptuously every day. The Jews in common lived well, being in a land that flowed with milk and honey; see Eze 16:13 and especially the priests, who offered up lambs every day, besides other offerings, of which they had their part; as also the Pharisees, who were often at feasts, where they loved the chief places: and this may signify the easy and jocund life they lived; knowing no sorrow upon spiritual accounts, having no sense of sin, nor sight of the spirituality of the law, nor view of danger; but at perfect ease, and not emptied from vessel to vessel. (e) T. Bab. Bava Metzia, fol. 114. 2. & Kimchi in loc. (f) Philostrat. Vit. Appollon. l. 2. c. 9. (g) Targum in Gen. xli. 42. in 2 Chron. v. 12. & in Ezek. xliv. 17.
Tyndale Open Study Notes
16:18 This example fit the context by showing that Jesus’ authoritative words interpreted and fulfilled the Old Testament law. • a man who divorces his wife and marries someone else commits adultery: The Old Testament allowed for divorce but did not sanction it (Deut 24:1-4), and the rabbis of Jesus’ day debated what constituted legitimate grounds. The school of Shammai allowed a man to divorce his wife only because of unfaithfulness, while the school of Hillel allowed divorce for almost any reason. Against such a casual attitude, Jesus said that breaking the marriage vow by divorce and marrying someone else was equivalent to adultery. Elsewhere (Matt 5:32; 19:9), Jesus provided a clear exception for cases of unfaithfulness.
Luke 16:18
The Law and the Prophets
17But it is easier for heaven and earth to pass away than for a single stroke of a pen to drop out of the Law.18Anyone who divorces his wife and marries another woman commits adultery, and he who marries a divorced woman commits adultery.
- Scripture
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- Commentary
Divorce and Remarriage
By David Pawson1.7K1:44:00MAT 5:32LUK 16:18ROM 7:21CO 7:101TI 3:2
This sermon addresses the sensitive topic of divorce and remarriage from a biblical perspective. It emphasizes the importance of understanding and applying the teachings of Jesus on this matter, highlighting the principles of sin, forgiveness, repentance, and discipline. The sermon urges pastors and believers to prioritize seeking the truth of God's Word over following traditions or seeking precedents, emphasizing the need for repentance and obedience to God's instructions in difficult situations.
Marriage and Divorce - Part 3
By Don Courville1.3K32:18Marriage and DivorceMAT 6:33MRK 10:6LUK 16:18HEB 6:17HEB 13:8In this sermon, the preacher discusses the importance of church order and the role of men in their homes and marriages. He emphasizes that church order is crucial for the functioning of society and that the family is the foundation of society. The preacher references biblical passages, such as Genesis 2 and 1 Corinthians 7, to support his teachings. He warns against the destruction of the family and emphasizes the need for husbands to be devoted to their wives and remain married until death.
Marriage and Divorce - Part 4
By Don Courville1.3K32:18Marriage and DivorceMAT 6:33MRK 10:6LUK 16:18HEB 6:17HEB 13:8In this sermon, the preacher discusses the importance of church order and the role of men in their homes and marriages. He emphasizes that church order is crucial for the functioning of society and that the family is the foundation of society. The preacher references biblical passages, such as Genesis 2 and 1 Corinthians 7, to support his teachings. He warns against the destruction of the family and emphasizes the need for husbands to be devoted to their wives and remain married until death.
On Eagles' Wings Pt 452
By Don Courville33832:18Radio ShowMAT 6:33MRK 10:6LUK 16:18HEB 6:17HEB 13:8In this sermon, the preacher discusses the importance of church order and the role of men in their homes and marriages. He emphasizes that church order is crucial for the functioning of society and that the family is the foundation of society. The preacher references biblical passages, such as Genesis 2 and 1 Corinthians 7, to support his teachings. He warns against the destruction of the family and emphasizes the need for husbands to be devoted to their wives and remain married until death.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Putteth away (or divorceth) his wife - See on Mat 5:31, Mat 5:32 (note); Mat 19:9, Mat 19:10 (note); Mar 10:12 (note); where the question concerning divorce is considered at large. These verses, from the 13th to the 18th inclusive, appear to be part of our Lord's sermon on the mount; and stand in a much better connection there than they do here; unless we suppose our Lord delivered the same discourse at different times and places, which is very probable.
Jamieson-Fausset-Brown Bible Commentary
putteth away his wife, &c.--(See on Mat 19:3-9). Far from intending to weaken the force of the law, in these allusions to a new economy, our Lord, in this unexpected way, sends home its high requirements with a pungency which the Pharisees would not fail to feel.
John Gill Bible Commentary
There was a certain rich man,.... In Beza's most ancient copy, and in another manuscript of his it is read by way of preface, "he said also another parable": which shows, that this is not a history of matter of fact, or an historical account of two such persons, as the "rich" man and the beggar, who had lately lived at Jerusalem; though the Papists pretend, to this day, to point out the very spot of ground in Jerusalem, where this rich man's house stood: nor is it to be understood parabolically of any particular rich man, or prince; as Saul the first king of Israel; or Herod, who now was reigning, and was clothed in purple, and lived in a sumptuous manner: nor of rich men in general, though it greatly describes the characters of such, at least of many of them; who only take care of their bodies, and neglect their souls; adorn and pamper them, live in pleasure, and grow wanton, and have no regard to the poor saints; and when they die go to hell; for their riches will not profit them in a day of wrath, nor deliver from it, or be regarded by the Judge, any more than hills and mountains will hide them from his face: but by the rich man are meant, the Jews in general; for that this man is represented, and to be considered as a Jew, is evident from Abraham being his father, and his calling him so, and Abraham again calling him his son, Luk 16:24 of which relation the Jews much boasted and gloried in; and from his brethren having Moses and the prophets, Luk 16:29 which were peculiar to the Jewish people; and from that invincible and incurable infidelity in them, that they would not believe, though one rose from the dead, Luk 16:31 as the Jews would not believe in Christ though he himself rose from the dead, which was the sign he gave them of his being the Messiah: and the general design of the parable, is to expose the wickedness and unbelief of the Jews, and to show their danger and misery, for their contempt and rejection of the Messiah; and particularly the Pharisees are designed, who being covetous, had derided Christ for what he had before said; and, who though high in the esteem of men, were an abomination to God, Luk 16:14. These more especially boasted of Abraham being their father; and of their being the disciples of Moses, and trusted in him, and in his law; and thought they should have eternal life through having and reading the books of Moses and the prophets: these may be called "a man", because this was the name by which the Jews style themselves, in distinction from the Gentiles, whom they compare to beasts; See Gill on Mat 15:26 and this they ground on a passage in Eze 34:31 "and ye my flock, the flock of my pasture, are men": upon which their note is (e), "ye are called, "men", but the nations of the earth are not called men.'' And they may be called a "certain" man, a famous man, a man of note, as the Jews, and especially the Pharisees, thought themselves to be; and therefore coveted the chief places in the synagogues, and at feasts, and loved salutations and greetings in market places, and to be called of men Rabbi, and master: as also a "rich man"; for the Jews in general were a wealthy people, lived in a very fruitful country, and were greatly indulged with the riches of providential goodness; and particularly the Pharisees, many of whom were of the great sanhedrim, and rulers of synagogues, and elders of the people; and who by various methods, amassed to themselves great riches, and even devoured widows' houses; see Luk 6:24 and they were also rich in outward means and ordinances, having the oracles of God, his word, worship, and service; and as to their spiritual and eternal estate, in their own esteem; though they were not truly rich in grace, not in faith, nor in spiritual knowledge, nor even in good works, of which they so much boasted; but in appearance, and in their own conceit, they were rich in the knowledge of the law, and in righteousness, which they imagined was perfect, and so stood in need of nothing; no, not of repentance, and especially of Christ, or of any thing from him: which was clothed in purple and fine linen; or "byssus", which is said to (f) grow on a tree, in height equal to a poplar, and in leaves like a willow, and was brought out of India into Egypt, and much used there, as it also was among the Jews: hence we often read (g) of or "garments of byssus", or fine linen: the Jews in general dressed well; their common apparel were fine linen and silk; see Eze 16:10 and so the Arabic version here renders it, "silk and purple"; and the Persic version, "silks and bombycines": and the priests particularly, were arrayed in such a habit; the robe of the ephod, and also its curious girdle, were of blue, purple, scarlet, and fine linen, and at the hem of it were pomegranates of blue, purple, and scarlet, Exo 28:6. And as for the Pharisees, they loved to go in long robes, and to make broad their phylacteries, and enlarge the borders of their garments, which were fringes of blue, joined unto them; and which may figuratively express the fine outside show of holiness and righteousness, they made; and fared sumptuously every day. The Jews in common lived well, being in a land that flowed with milk and honey; see Eze 16:13 and especially the priests, who offered up lambs every day, besides other offerings, of which they had their part; as also the Pharisees, who were often at feasts, where they loved the chief places: and this may signify the easy and jocund life they lived; knowing no sorrow upon spiritual accounts, having no sense of sin, nor sight of the spirituality of the law, nor view of danger; but at perfect ease, and not emptied from vessel to vessel. (e) T. Bab. Bava Metzia, fol. 114. 2. & Kimchi in loc. (f) Philostrat. Vit. Appollon. l. 2. c. 9. (g) Targum in Gen. xli. 42. in 2 Chron. v. 12. & in Ezek. xliv. 17.
Tyndale Open Study Notes
16:18 This example fit the context by showing that Jesus’ authoritative words interpreted and fulfilled the Old Testament law. • a man who divorces his wife and marries someone else commits adultery: The Old Testament allowed for divorce but did not sanction it (Deut 24:1-4), and the rabbis of Jesus’ day debated what constituted legitimate grounds. The school of Shammai allowed a man to divorce his wife only because of unfaithfulness, while the school of Hillel allowed divorce for almost any reason. Against such a casual attitude, Jesus said that breaking the marriage vow by divorce and marrying someone else was equivalent to adultery. Elsewhere (Matt 5:32; 19:9), Jesus provided a clear exception for cases of unfaithfulness.