15 And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.
15 And G2532 he said G2036 unto them, G846 Ye G5210 are G2075 they which justify G1344 yourselves G1438 before G1799 men; G444 but G1161 God G2316 knoweth G1097 your G5216 hearts: G2588 for G3754 that which is highly esteemed G5308 among G1722 men G444 is G2076 abomination G946 in the sight G1799 of God. G2316
15 And he said unto them, Ye are they that justify yourselves in the sight of men; but God knoweth your hearts: for that which is exalted among men is an abomination in the sight of God.
15 and he said to them, `Ye are those declaring yourselves righteous before men, but God doth know your hearts; because that which among men is high, `is' abomination before God;
15 And he said to them, *Ye* are they who justify themselves before men, but God knows your hearts; for what amongst men is highly thought of is an abomination before God.
15 He said to them, "You are those who justify yourselves in the sight of men, but God knows your hearts. For that which is exalted among men is an abomination in the sight of God.
15 And he said, You take care to seem right in the eyes of men, but God sees your hearts: and those things which are important in the opinion of men, are evil in the eyes of God.
Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness.
O lord, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, thou understandest my thought afar off.
Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. When ye come to appear before me, who hath required this at your hand, to tread my courts? Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them.
I hate, I despise your feast days, and I will not smell in your solemn assemblies. Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts.
Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?
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,