16<\/strong>. The law and the prophets were until John<\/em> ] This is one of our Lord’s clearest intimations that the aeon of the Law and the Prophets was now merging into a new dispensation, since they were only “a shadow of things to come,” Col 2:17<\/span>.<\/p>\n every man presseth into it<\/em> ] The word implies ‘is making forcible <\/em> entrance into it,’ Mat 11:12-13<\/span>. The allusion is to the eagerness with which the message of the kingdom was accepted by the publicans and the people generally, Luk 7:20<\/span>; Joh 12:19<\/span>. The other rendering, ‘every man useth violence against it,’ does not agree so well with the parallel passage in St Matthew.<\/p>\n See the notes at Mat 11:12-14<\/span>.<\/P> Every man – <\/B>Many people, or multitudes. This is an expression that is very common, as when we say everybody is engaged in a piece of business, meaning that it occupies general attention.<\/P> <\/p>\n Verse 16<\/span>. The law and the prophets<\/B><\/I> were <\/B>until John<\/B><\/I>] The law and the prophets continued to be the sole teachers<\/I> till John came, who first<\/I> began to proclaim the glad tidings<\/I> of the kingdom of God<\/I>: and now, he who wishes to be made a partaker of the blessings of that kingdom must rush speedily<\/I> into it; as there will be but a short time before an utter destruction shall fall upon this ungodly race. They who wish to be saved must imitate those who take a city by storm – rush into it<\/I>, without delay, as the Romans are about to do into Jerusalem. See also Clarke on “<\/I>Mt 11:12<\/I><\/span>“<\/I>.<\/P><\/p>\n We had the sum of these words: See Poole on “Mat 11:12-13<\/span>“. The connection of these words in this place seems to be this: Do not think it strange that I preach some doctrines to you which seem new to you, though indeed they are no other than was before contained in the precepts of the Old Testament; for the law and the prophets, the preaching of them, held but till John, since whose time the gospel hath been preached, which gives you a clearer light into the will of God than you had before; and it pleaseth God to give it a great acceptation in the world, though you reject it; <\/P> every man presseth<\/B>, that is, many press, into it<\/B>; so as God will not want a people, though you mock and deride the gospel, instead of embracing of it, as you ought to do. <\/P> <\/p>\n 16. The law,<\/B> c.(See Mt11:13<\/span>). <\/P> and every man presseth,<\/B>&c.Publicans and sinners, all indiscriminately, are eagerlypressing into it and ye, interested adherents of the mere forms of aneconomy which is passing away, “discerning not the signs of thistime,” will allow the tide to go past you and be found astranded monument of blindness and obstinacy.<\/P><\/p>\n The law and the prophets were until John<\/strong>,…. Till the time that John the Baptist began his ministry; for till then, the law and the prophets, with the Hagiographa, or holy writings, for into these three parts the Jews divided the books of the Old Testament, were the only writings they had; and which contained the whole of the revelation granted to them; and which they wrested, and put false glosses on; and therefore it was no wonder that they derided Christ, and despised his ministry: and whereas spiritual things were promised in these writings, under the notion of temporal ones; which they not understanding, might imagine the doctrine of Christ, concerning the contempt of worldly riches, was contrary to: and since they valued themselves on having the law and the prophets, Christ observes, that<\/p>\n since that time, the kingdom of God is preached<\/strong>; the Gospel, and the mysteries of relating to the kingdom of the Messiah, his person, office, and grace; and to the kingdom of grace, which lies not in outward, but in inward and spiritual things; and to the kingdom of heaven, or glory hereafter; and which is a superior dispensation to that of the law and the prophets, and sets things in a clearer, plainer, and better light:<\/p>\n and every man presseth into it<\/strong>; the Gospel dispensation, the kingdom of the Messiah; “that he may enter into it”, as the Syriac and Persic versions add; which the Scribes and Pharisees did all they could to hinder; see Mt 23:13<\/span> large multitudes crowded the ministry of John, of Christ, and of his apostles; the people flocked in great numbers to hear the word, and seemed disposed to embrace the doctrines of the Gospel, and the ordinances of it; they pressed on one another to hear it, and through many difficulties, discouragements, and obstacles, the Pharisees threw in their way; there was scarce a man but seemed very desirous of attending upon the preaching of it, and pressed hard for it; and with much force and violence, with great eagerness and endeavour broke his way to it; though a different sense is given by others reading the words, and “every one suffers violence to himself for it”, as the Arabic version; or “is oppressed for it”, as the Ethiopic; that is, suffers reproach, contradiction, and persecution, for the sake of hearing it.<\/p>\n Entereth violently into it <\/B> ( <\/SPAN><\/span>). A corresponding saying occurs in Mt 11:12<\/span> in a very different context. In both the verb <\/SPAN><\/span>, occurs also, but nowhere else in the N.T. It is present middle here and can be middle or passive in Matthew, which see. It is rare in late prose. Deissmann (Bible Studies<\/I>, p. 258) cites an inscription where <\/SPAN><\/span> is reflexive middle and used absolutely. Here the meaning clearly is that everyone forces his way into the kingdom of God, a plea for moral enthusiasm and spiritual passion and energy that some today affect to despise. <\/P> <\/p>\n Presseth. Rev., entereth violently. See on Mt 11:12<\/span>. Wyc., maketh violence into it. Tynd., striveth to go in.<\/P> <\/p>\n <\/strong><\/p>\n 1) “The law and the prophets were until John” <\/strong>(ho nomos kai hoi prophetai tou theou) “The law and the prophets were (existed) until John,” in force, Mat 11:12<\/span>. John the Baptist, who was heaven’s delegated missionary to prepare the way for Jesus and establishment of the church, the New Covenant house of worship and service, Isa 40:3<\/span>; Mat 3:1-3<\/span>.<\/p>\n 2) “Since that time the kingdom of God is preached,” <\/strong>(apo tote he basileia tou theou euangelelizetai) “From then (that time) the kingdom of God is being preached,” as God sent both John and Jesus to preach it, Joh 1:6<\/span>; Joh 1:33<\/span>; and when John preached repentance, belief, or trust in the coming savior, requisite to baptism, he as Jesus later, Mat 3:1-8<\/span>; Mat 4:17<\/span>; Joh 4:1-2<\/span>; prepared people for the kingdom of God, through the ministry of the “kingdom of heaven,” the church administrative institutional agency of the kingdom of God, in this age, Mat 28:18-20<\/span>; Mar 1:15<\/span>; Joh 20:21<\/span>; Act 1:8<\/span>.<\/p>\n 3) “And every man presseth into it.” <\/strong>(kai pas eis auten blazetai) “And everyone (all manner of persons) is pressing into it,” the fishermen, tax collectors, even “publicans and sinners,” Luk 7:29<\/span>; Joh 12:19<\/span>; Mat 11:12-13<\/span>; Mat 13:1-35<\/span>; Mat 16:1-28<\/span>; Mat 18:1-35<\/span>, were crowding or striving to enter, Luk 13:24<\/span>; Mat 11:12<\/span>.<\/p>\n Luk 16:16<\/span><\/p>\n . The Law and the Prophets were till John Our Lord had said that the earnestness of the people was a prelude to those things which the Prophets had foretold as to the future renovation of the Church. He now compares the ministry of John to the Law and the Prophets “It is not wonderful,” he tells us, “that God should now act so powerfully on the minds of men; for he is not as formerly, seen at a distance under dark shadows, but appears openly and at hand for the establishment of his kingdom.” Hence it follows, that those who obstinately reject John’s doctrine are less excusable than those who despised the Law and the Prophets <\/p>\n (16) The law and the prophets were until John.<\/strong>See Notes on Mat. 11:14-15<\/span>. What had then been said to the disciples of the Baptist is now reproduced to our Lords own disciples and to the Pharisees. The latter had closed their eyes to the fact that all previous revelations led up to the work of John, as that in its turn was preparatory for the work of Christ.<\/p>\n Every man presseth . . .<\/strong>The fact asserted, that of a rush, as we should say, into the Kingdom, but a rush from which the Pharisees had held aloof, answers to the stronger expression in St. Matthew (Mat. 11:12<\/span>), the violent take it by force.<\/p>\n 16<\/strong>. <\/strong> Until John<\/em> God’s law <\/em> and the prophets, <\/em> which condemn wickedness in the highest <\/em> as well as the lowest, reached as far as John, the rebuker of Herod’s adultery. <\/p>\n Every man<\/em> Even this crowd of publicans and sinners. <\/p>\n Presseth<\/em> Pushes himself in with whatever success he may.<\/p>\n “The law and the prophets were until John, from that time the Good News of the Kingly Rule of God is preached, and every man enters violently into it (or ‘every man is overpowered by it’).”<\/p>\n Their next major failure lay in their having failed to recognise God’s intervention in history. They professed to honour the Law and the Prophets, and that was good in so far as it was true, but they had failed to recognise that with the coming of John the Baptiser, and especially in His own coming, these were in process of fulfilment. Now as promised by Isa 61:1-2<\/span> the Good News of the Kingly Rule of God (Luk 4:43<\/span>; Luk 8:1<\/span>; Act 8:12<\/span>) was being proclaimed, and men were ‘pressing into it with great violence’. They were ‘striving to enter in at the narrow door’ (Luk 13:24<\/span>). They were ‘taking up their crosses and following Him’ (Luk 14:27<\/span>; Luk 9:23<\/span>). A great work of revival was taking place. The Pharisees themselves, on the other hand, having failed to recognise it, were failing to enter. That was their problem. They were so bound by their own teaching that they failed to recognise heavenly realities. And in the same way they also failed to recognise the dangers of wealth and divorce, which hit at the very root of men’s lives.<\/p>\n Alternately the verb can be translated as in the passive voice in which case it means ‘every man is overpowered by it’. Then we may see it as signifying that the fire of His word, which He has cast on the earth, has possessed them (Luk 12:49<\/span>), the Kingly Rule of God has overpowered them and taken them captive.<\/p>\n Whichever is the case the ‘all’ refers to the disciples to whom He had spoken the previous parable. In contrast with the Pharisees they have revealed their determination to be under the Kingly Rule of God.<\/p>\n Luk 16:16-18<\/span><\/em><\/strong>. <\/strong>The law and the prophets were until John:<\/em><\/strong><\/strong> Our Lord having in the preceding verse developed the specious and hypocritical pretences of the Pharisees, observes to them, with respect to his own conduct, which they blamed so much, that the law and the prophets, the dispensation which made a distinction between men, accountingsome clean and others unclean, continued till John came; and that from the commencement of his ministry, the kingdom of heaven, <\/em>or gospel dispensation, was in some degree preached, which admitted all persons upon repentance, without distinction:every man presseth into it, <\/em>harlots, publicans, and sinners. Yet lest they might have imagined that in speaking thus, he lessened the authority of the law, (by which the distinction between clean and unclean things had been established,) he added, Luk 16:17<\/span>. It is easier for heaven and earth to pass, than for one tittle of the law to fail.<\/em>“The ceremonial and typical law must befulfilled in me, as well as the law of innocence; and the moral in the righteousness of my followers (Mat 5:17<\/span>.): and to shew how far I am from allowing the least breach of the law, or countenancing impurity of life in my followers, I do absolutely condemn a practical tenet very common among you, and teach in contradiction to it, that whoever putteth away his wife. <\/em>&c.” Luk 16:18<\/span>. These hypocrites, while they feigned a high veneration for the law, bytheir exact observation of lesser duties, violated on many occasions its greatest and mostsacredprecepts.Forexample,they defiled themselves with the pollutions of lust; though they were so scrupulous of touching things unclean, that they would not go into the company of publicans, lest they might have been polluted by them. Nor was this an accusation without grounds; for their lust discovered itself by their frequent divorces. They put away their wives as often as they took any disgust at them, or liked other women better. <\/p>\n Luk 16:16-17<\/span> . The sequence of thought is: after Jesus had declared His judgment on His adversaries, according to which, moreover, they belong to the category of the . , He now tells them on the ground of what standard<\/em> this judgment has reference to them, namely, on the ground of the Mosaic law<\/em> (comp. Joh 5:45<\/span> ), of which not the smallest element should lose its validity by the fact that since John the kingdom of the Messiah was announced, and every man endeavoured forcibly to come into it. The stress lies on Luk 16:17<\/span> , and Luk 16:16<\/span> is preparatory, but finds its motive in the fact that the announcement of the kingdom, and the general endeavour after the kingdom which had begun from the time of John, might easily throw upon Jesus the suspicion of putting back the old principle, that of the law, into the shade. But no; no single of the law fails, and that is the standard according to which ye are an abomination in the sight of God. [202] The want of connection<\/em> is only external, not in the sequence of thought, and hence is not, as with Schulz, Strauss, and de Wette (comp. also Bleek), to be referred to mistaken recollections from Matthew. Already the source of Luke’s account of the journey had here<\/em> operated in Luk 16:16-18<\/span> , which in Matthew has its historical<\/em> position. Luke follows his source of information, but it is not without plan that he has supplemented from the Logia<\/em> (Holtzmann), nor has he pieced the passages together like mosaic (Weizscker).<\/p>\n . .] We are not to supply (following Mat 11:13<\/span> ) (Euthymius Zigabenus, and many others), but from what follows (see Khner, II. p. 605), . [203] As the law and the prophets were announced down to the time of John, so from that time onwards (even through John himself) the joyful tidings of the kingdom of the Messiah appeared, and with what result! Every man<\/em> [204] presses forcibly into it<\/em> ; “vi ingruit pia<\/em> ,” Bengel. Comp. Xen. Cyr.<\/em> iii. 3. 69: ; Thucyd. i. 63. 4 : <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> , vii. 69. 4 : <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> . See on Mat 11:12<\/span> .<\/p>\n <\/em><\/strong> ] to fall into decay<\/em> , with reference to its obligation, the opposite of remaining in force<\/em> . Comp. 1Co 13:8<\/span> ; Rom 9:6<\/span> ; Rth 3:18<\/span> ; Jdt 6:9 , and elsewhere; Herod. vii. 18; Plat. Eut.<\/em> p. 14 D. Moreover, see on Mat 5:18<\/span> .<\/p>\n The , Luk 16:17<\/span> , is not to be taken in any other sense than in Luk 16:16<\/span> (in opposition to Volkmar, p. 208, who understands the moral law<\/em> contained in the legal code); but assuredly the continuance<\/em> here declared, the remaining in force<\/em> of the , is referred to its ideal contents. The reading of Marcion: <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> , instead of <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> , is not the original text, as though Luke had transposed Mat 5:18<\/span> into its opposite, but an inappropriate dogmatic alteration (in opposition to Baur, Hilgenfeld). Comp. Ritschl in the Theol. Jahrb.<\/em> 1851, p. 351 f.; Kstlin, p. 303 f.; Zeller, Apost<\/em> . p. 15 f.; Franck in the Stud. u. Krit.<\/em> 1855, p. 311 f.; Volkmar, p. 207 ff., whose conjecture, , is, moreover, quite superfluous. Against the supposed antinomianism of Luke, see generally Holtzmann, p. 397; Lechler, Apost. Zeit.<\/em> p. 157 f.<\/p>\n [202] Grotius and others assume as the connection: “Ne miremini, si majora dilectionis opera nunc quam olim exigantur; id enim postulat temporum ratio. Mosis et prophetarum libri functi sunt velut puerorum magisterio; a Johanne incipit aetas melior,” etc. Against this is ver. 17, and, in general (comp. Calovius), the manner in which Jesus honours the law (comp. ver. 31).<\/p>\n [203] Others supplement (de Wette, comp. Ewald), which likewise is allowable, and instead of this Theophylact, correctly explaining, places . In the place of the Old Testament preaching has now appeared since John the New Testament preaching. But thereby the annulling<\/em> of the law is not declared (in opposition to Baur, according to whom Luke must have transformed the words of Mat 11:13<\/span> to this meaning), but, as ver. 17 shows, the obligation of the law is established in a higher sense. This is also in opposition to Schenkel, p. 385, who, mistaking the connection, considers ver. 17 as an assertion of the Pharisees, and ver. 18 as its confutation, but that already Luke himself has ceased to perceive the relation between the two verses. Nay, Schenkel even strikes at<\/em> Mat 5:18<\/span> f. Keim rightly says that Jesus nowhere<\/em> in the synoptic Gospels has declared the abolition of the law. See his Geschichtl. Chr.<\/em> p. 57 f.<\/p>\n [204] A popular<\/em> expression of the general<\/em> urgency. Hence is neither to be pressed, nor, with Bengel, to be supplemented by . Moreover, is not to be taken of that “quod fieri debeat<\/em> ” (so Elwert, Quaest. et observatt. ad philol. sacr.<\/em> 1860, p. 20).<\/p>\n DISCOURSE: 1548 Luk 16:16<\/span>. The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it<\/em>.<\/p>\n WHEREVER the Gospel is preached with fidelity and earnestness, the places of worship are, for the most part, well attended. And this is often made a ground of joyful congratulation. But if, instead of comparing the attendance of persons at such places of worship with that which is seen at other Churches, we were to compare it with what took place at the first introduction of Christianity, we should see in it nothing but an occasion of shame and sorrow. Under the law and the prophets, that is, during the Mosaic dispensation, there was but little of preaching: but when John, the forerunner of our Lord, came, he preached much and often; and so powerful were his ministrations, that persons of all ranks and orders pressed into that kingdom, which he sought and laboured to establish. Let us then, for our humiliation, consider,<\/p>\n I.<\/p>\n The effects of Johns preaching<\/p>\n He preached the kingdom of God Immediately, such was the impression on all descriptions of persons, that every one pressed into it Let us compare with this,<\/p>\n II.<\/p>\n The effect of Gospel ordinances in our day<\/p>\n We preach the kingdom of God, even as he did And what is the effect of our<\/em> ministrations?<\/p>\n [Do we<\/em> see every one<\/em> pressing into this kingdom? I had almost asked, Where we do see any one<\/em> pressing into it as he ought? Alas! the word which we preach, comes, to the generality, in word only, and not in power: with many it is regarded only as a cunningly-devised fable: with many who approve of it, it has no practical effect: they are pleased with it only as with the melody of one who plays well upon an instrument [Note: Eze 33:31-32<\/span>.]: and, of those who feel somewhat of its power, how few press into<\/em> the kingdom with that earnestness which becomes them! Look and see around; are there any flocking unto the Lord, as doves to their windows [Note: Isa 60:8<\/span>.]? Where do we find people pressing<\/em>, as it were, through all the obstacles which the world, the flesh, and the devil, can lay in their way, and counting all things but loss for the excellency of the knowledge of Christ Jesus their Lord [Note: Php 3:8<\/span>.]? Let the state of our<\/em> auditors in general be viewed, and there is reason to weep over them with floods of tears. And let even the more approved amongst us be brought to the test of Scripture experience, and of by far the greater number we must stand in doubt, whether Christ be indeed as yet truly formed in them [Note: Gal 4:19-20<\/span>.].]<\/p>\n Address Those who are but little influenced by what they hear<\/p>\n [Ah! how many of you are of this description! And are you content that it shall be always thus? Will you still hold fast the delusion that you shall win the race without running, and gain the victory without fighting? If success be not the portion of those who so demean themselves in relation to earthly things, how can you imagine it will in reference to heavenly things? Will it be no matter of regret to you in a dying hour, that you have been so supine and careless? or, if Satan be permitted to blind you then, will it be no grief to you when you shall open your eyes in the eternal world? O awake from your stupor: and to-day, whilst it is called today, harden not your hearts, lest God should swear, in his wrath, that you shall never enter into his rest [Note: Heb 3:7-11<\/span>.].]<\/p>\n 2.<\/p>\n Those who feel some desire to enter into the kingdom<\/p>\n [I thank God, if there be in any of you a good desire. But did you never hear what our blessed Lord has said, that many shall Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
PRESSING INTO THE KINGDOM<\/strong><\/p>\n
[By the kingdom of God I understand, the kingdom of the Messiah, or the reign of Christ in the world and in the heart. He declared that Christ was come: and he pointed him out to the people as that very Lamb of God who taketh away the sins of the world. He called men to repentance, and to an acknowledgment of the Saviour, by being baptized in his name; and announced that as the sure and only way of obtaining the remission of their sins [Note: Luk 3:3<\/span>.] ]<\/p>\n
[Most surprising was the effect of his ministrations. Persons flocked from every quarter, to be baptized of him. Pharisees and Sadducees, distant as they were from each other in their principles, equally felt the power of his word, and came to be baptized of him. Nay, all Jerusalem, and all Juda, and all the region round about Jordan, were so wrought upon, that they actually submitted to his baptism, making public confession of their sins [Note: Mat 3:5-7<\/span>.]. They sought instruction also from him, every one (soldiers, publicans, and the people generally) being willing and desirous to approve his sincerity before God, by abandoning all the evils to which he had been particularly prone, and by practising those duties which would most adorn his holy profession [Note: Luk 3:10-14<\/span>.]. Many of them, it is to be feared, went back afterwards: but such, at the time, was the power of the Gospel as ministered by him.]<\/p>\n
[Our blessed Lord commanded, that repentance and remission of sins should be preached among all nations, beginning at Jerusalem [Note: Luk 24:47<\/span>.]: and the Apostles obeyed this injunction, preaching this doctrine to the Jews first [Note: Act 5:31<\/span>.], and afterwards to the Gentiles [Note: Act 20:21<\/span>.]. The same injunction, also, do we obey. You yourselves will bear us witness, that the great subject of all our ministrations is, repentance towards God, and faith in our Lord Jesus Christ. Yea, like St. Paul, we have determined to know nothing among you, save Jesus Christ, and him crucified [Note: 1Co 2:2<\/span>.]. We proclaim the Lord Jesus to be King in Zion: we call upon you to submit yourselves to him: we declare that his blood was shed for the sins of the whole world [Note: 1Jn 2:2<\/span>.]; and that all who believe in him shall be justified from all things, from which they could not be justified by the law of Moses [Note: Act 13:38-39<\/span>.]. In this respect we have even the advantage of John the Baptist: for he could only proclaim what the Lord Jesus should do;<\/em> whereas we declare to you what he has done<\/em> ]<\/p>\n
1.<\/p>\n