Luke
16:14–18 What
we will study this morning in God Knows Your Hearts…01. Lovers of Money (Luke 16:14-15);
02.
The Kingdom of God (Luke
16:16-17); and 03.
Divorce and Adultery (Luke 16:18).
01. Lovers of Money
(Luke
16:14-15)
Luke
16:14 “also heard all these things” This
refers to Jesus’s teaching in Luke
16:1-13, and quite possibly all the way back to Luke 14:25.
Luke
16:14 “who were lovers of money” (φιλαργυροι ὑπαρχοντες [philarguroi huparchontes]). Literally,
being lovers of money. Φιλαργυροι [Philarguroi] is an old word, but in the
N. T. only here and 2 Timothy 3:2. It is from φιλος [philos] and ἀργυρος [arguros].[1]
G5366 φιλάργυρος philargurŏs, fil-ar´-goo-ros;
from 5384 and 696; fond of silver (money),
i.e. avaricious:—covetous.[2]
G5384 φίλος philŏs, fee´-los; prop. dear, i.e. a friend; act.
fond, i.e. friendly (still as a noun, an associate,
neighbor, etc.):—friend.[3]
G696 ἄργυρος argurŏs, ar´-goo-ros;
from ἀργός
argŏs (shining); silver (the metal, in the articles or coin):—silver.[4]
The attitude that
one has towards money reveals a lot about where a person is at spiritually.
Jesus said to His disciples in Luke 12:34 “For where
your treasure is, there your heart will be also.” He said this after
telling them earlier “Take heed and beware of covetousness, for one’s life does >>not<< consist in the abundance of the things he
possesses.” (Luke
12:15) Money of
course is morally neutral, but those who are corrupt will use it for
corruption, while those who are disciples of Jesus will use it for
righteousness. In fact Solomon tells us
that “The blessing of YHWH makes one rich, And He adds
no sorrow with it.” (Proverbs 10:22; cf. Deuteronomy 8:18). There have been a few men in the
Bible who were made wealthy by YHWH’s blessing, men like Job (Job 1:3; Job 42:12), Abraham (Genesis 13:2; Genesis 24:35), Isaac (Genesis 26:12-13), Jacob (Genesis 30:43),
Boaz (Ruth
2:1), Solomon (1 Kings 10:14-29; 1 Chronicles
1:1-12), and Joseph of
Arimathea (Matthew
27:57) all were wealthy men. God’s Word forbids us to love money,
for as Paul wrote to young pastor Timothy “the
love of money is a root of all kinds of
evil, for which some have strayed from the
faith in their greediness, and pierced
themselves through with many sorrows.” (1 Timothy 6:10). Paul instructed Timothy to “[Command] those who are rich in this present age not to be
haughty, nor to trust in uncertain riches but in the living God, who gives us
richly all things to enjoy.” (1 Timothy 6:17). Solomon recommended “not to [overwork] to be rich; Because of [your] own
understanding, [cease]! 5 Will
you [set] [your] eyes on that which is not? For riches certainly make themselves wings; They fly away like an eagle toward heaven.”
(Proverbs
23:4–5) and that “He who loves silver will not be satisfied
with silver; Nor he who loves abundance, with increase. This also is
vanity.” (Ecclesiastes
5:10)
The Pharisees “were lovers of money” (cf. 1 Timothy 6:10) “heard” (ἠκουον [ēkouon] Imperfect active, were listening
all the while Jesus was talking to the disciples in Luke 16:1–13)[5] “and they derided Him” or literally from the Greek it means that
they to turned up their nose at one, to sneer,
to scoff…No words were apparently spoken, but their eyes, noses, faces were
eloquent with a fine disdain…These money-loving Pharisees were quick to see
that the words of Jesus about the wise use of money applied to them. They had
stood without comment the three parables aimed directly at them (the lost
sheep, the lost coin, the lost son). But now they do not remain quiet while
they hear the fourth parable spoken to the disciples.[6] The only other time that
this word is found in the New Testament is at the crucifixion of Jesus in Luke 23:35.
Here we see another fulfillment of Isaiah’s prophecy in Isaiah 53:3. The writer of Hebrews tells us this in Hebrews 12:2–3.
Luke
16:15 Jesus
is now speaking directly to the Pharisees (“And He said to them,”)
and He says “You
are those who justify yourselves” (Luke 16:15) (οἱ δικαιουντες ἑαυτους [hoi dikaiountes heautous]). They were
past-masters at that and were doing it now by upturned noses.[7]
What Jesus was literally saying is that
the Pharisees ‘…try to make out a good case for yourselves before the public.’[8]
We have seen
throughout Dr. Luke’s gospel Jesus dealing with the Pharisees, the religious
leaders of the day who placed heavy burdens on the people, for example in Luke
11:37–54. Jesus is now stating that the Pharisees
ought to be more concerned with inner morality and not just external
ceremonies. Overall, Jesus pronounced on the Pharisees three woes because they
focused on an outward display of piety but neglected to show justice and the
love of God to people. The lawyer knew the Law of God,
for he was an expert in the Mosaic Law[9],
and was a member of the Pharisaic party that included teachers of the Torah (Luke 5:17; Acts
5:34) and scribes. The lawyers were the seminary professors of the
day, and the Jesus pronounces the first woe against them because they made the
Law a burden for the people. David wrote that keeping the Law is a
blessing to the Jews (Psalm 119:1–2).
Yet
it was because of these lawyers that made the Law difficult, for they “load men with burdens
hard to bear” (Luke 11:46).
They
did this by adding the Oral Law, which was their interpretation of the Mosaic
Law, and was later written down as the Mishnah and the Gemarah. But
in their loading the people “with burdens hard to
bear,” they refused to carry the same load as Jesus rightly accused
them when He said “and you yourselves do >>not<<
touch the burdens with one of your fingers.” The
blood of Abel (Luke 11:51) is the
first shed in the Old Testament (Genesis 4:10),
that of Zechariah the last in the O. T. canon which ended with Chronicles
(2 Chronicles 24:22). Chronologically
the murder of Uriah by Jehoiakim was later (Jeremiah
26:23), but this climax is from Genesis
to 2 Chronicles (the last book in
the canon).[10]
Jesus was basically saying “from Genesis to Chronicles”, all of Scripture up
until that time, what we know as the Old Testament. What
Jesus is saying here is that these lawyers have locked up the truth of the Word
of God from the people and thrown away the key so that the truth of God’s Word
is kept from the people, and instead imposing upon them the traditions of men
instead.
Luke
16:15 “but God knows your
hearts.” G1097 γινώσκω ginōskō, ghin-oce´-ko; to “know” (absolutely),[11]
ginṓskō emphasizes understanding rather
than sensory perception,…This act embraces every organ and mode of knowledge,
e.g., by seeing, hearing, investigation, or experience, and of people as well
as things.[12]
It is the same word that is used in Genesis 4:1 and Numbers 31:17 (et
al) of the Greek Septuagint that
means to know intimately, like a husband and a wife. In the sense of complete and absolute
understanding on God’s part.[13] If God doesn’t know the hearts of man, than He cannot be
God (1 Samuel 16:7; 1 Chronicles 29:17; 2 Chronicles
6:30; Psalm 7:9; Psalm 139:1–2; Jeremiah 17:10; John 2:25; John 21:17; 1 Corinthians
4:5; Revelation
2:23)!
Luke
16:15 “For what
is highly esteemed among men is an abomination in the sight of God.”
The Greek word for “abomination”
is (G946) βδέλυγμα bdĕlugma, bdel´-oog-mah[14], which means an “object of
disgust, an abomination.” This is the same
Greek word that is said of the image to be set up by Antichrist, Matthew
24:15; Mark 13:14; of that which is highly esteemed
amongst men, in contrast to its real character in the sight of God, Luke 16:15. The constant association with
idolatry suggests that what is highly esteemed among men constitutes an idol in
the human heart.[15] The verb βδελυσσομαι [bdelussomai] is to feel nausea because
of stench, to abhor, to detest. Idolatry was a stench to God (Luke 16:15; Revelation 17:4).[16] Jesus sounds a strong prophetic
note in Luke
16:15: the holy God abhors what we esteem.[17] In our own
strength we cannot please God (Romans 3:20).
02. The Kingdom of God (Luke 16:16-17)
Luke
16:16 “The law”
G3551 νόμος nŏmŏs, nom´-os.[18] Remember from last time
that in Luke 16:1 the Greek word for “steward” G3623 οἰκονόμος ŏikŏnŏmŏs, oy-kon om´-os; and
comes from two Greek words:
G3624 οἶκος ŏikŏs, oy´-kos; which means
home or house, and G3551 νόμος nŏmŏs, nom´-os; which means
law, but also means to disperse or parcel out[19]? The Word nómos occurs only eight times in
Matthew, nine in Luke, and not at all in Mark. It normally denotes the
Pentateuch, though it may comprise the OT as a whole. The law is primarily that
which governs conduct, but promise is also denoted (cf. Luke 24:44). It is never used for the oral Torah or the teaching
tradition (cf. Mark
7:5; Mark 7:8).[20]
A parallel verse is found in Matthew 11:12. These verses speak of the kingdom being resisted and
suffering violence during the days of John the Baptist and Christ. Here, the
emphasis is on the proclamation of the kingdom. Thus, what is actually being
rejected is the proclamation of the kingdom or the message of the kingdom
rather than any present and spiritual manifestation of the kingdom. This
interpretation, which involves the message of the kingdom rather than the
kingdom itself, finds support in the verses following Matthew 11:12 where Christ equates the hardness of His generation
to His message to children not pleased with the asceticism of John nor the
ministry of Christ (Matthew 11:16–19)[21]).[22] The phrase here in Luke 16:16 “The law and the prophets” means the whole Old
Testament (Luke 24:13–32;
John 1:45).
Luke
16:16 “the
kingdom of God” Among all the subjects upon which Jesus taught, the
Kingdom of God is among the least understood and most misrepresented. The
result being that many Christians mistakenly believe that Jesus radically
redefined what the Old Testament reveals concerning God’s kingdom: denying its
future geopolitical nature in favor of spiritual fulfillment in the Church and
the here and now.[23]
Two excellent books that will help clear up the confusion on
the Kingdom of God are: The
Greatness of the Kingdom: An Inductive Study of the Kingdom of God by Alva
J. McClain and The
Coming Kingdom: What Is the Kingdom and How Is Kingdom Now Theology Changing
the Focus of the Church? By Andy Woods
The Kingdom Age will also represent a time period when God
will fulfill His promises to the nation of Israel in general and the city
of Jerusalem in particular. During the Millennium Israel will be the head over
the nations rather than the tail (Deuteronomy 28:13).[24]
The Bible teaches that you cannot have the kingdom of God without Israel’s involvement
as the major instrument for its establishment. Thus, any future kingdom of God
will come only as a result of the nation as a whole trusting in Jesus as their
Messiah. Scripture teaches us that just such an event will occur one day.[25]
The Kingdom of God will be fulfilled in two parts: Part one is the millennial
reign of Jesus on the earth (Revelation 20:1-6), and part two is the New
Heaven and the New Earth (Revelation 21:1-22:5).
Luke
16:16 “and
everyone is pressing into it.” The
fact that Jesus said something similar about the kingdom, on another occasion
that Matthew recorded, has raised questions about Jesus’ meaning here and there
(cf. Matthew 11:12-13). In Matthew,
Jesus’ point was this: The Jewish religious leaders were trying to bring in the
kingdom in their own carnal way, while refusing to accept God’s way that John
and Jesus announced. In the different teaching situation that Luke recorded,
Jesus said something similar but slightly different. His point here was that
many of the Jews were eager to enter the kingdom, but the religious leaders
were hindering them by rejecting John and Jesus’ ministries.[26]
We saw that in the Luke 15:1-32 that the Pharisees were pictured as the shepherds of
Israel (Luke 15:1-7), the religious
leaders and Jesus held them responsible for any “sheep” that is lost. In
both Luke 15:7 and Luke 15:10 we see Jesus saying: “7 I say to you that
likewise there will be more joy in heaven
over one sinner who repents than over ninety-nine just persons who need no
repentance.” and “10 Likewise, I say to you, there is
joy in the presence of the angels of God over one sinner who repents.”
Jesus was speaking directly at the Pharisees and He essentially is saying that
those who are only righteous on the outside are not whom He came for, but to
the sinners, those who recognize that they are sinners in need of a Saviour. Here
we see further condemnation of the Pharisees and the scribes (Luke 15:2),
who fail to share in the joy that exists in the presence of God when a lost
sinner repents, but instead the complain at the very thing that causes angels
to rejoice! This is the moral throughout,—the
value of a single sinner. The Pharisees condemned Jesus for trying to reclaim
multitudes of sinners. They had a saying; “There is joy before God when those
who provoke Him perish from the world.”[27] The Greek word for “repents”
(G3340 μετανοέω mĕtanŏĕō, met-an-ŏ-eh´-o)
is the root word for “repentance”
in Luke 15:7 (G3341) μετάνοια mĕtanŏia, met-an´-oy-ah and it literally
means a change of mind.[28]
Repentance is not being sorry that you were caught, that is a false repentance.
True repentance, as found throughout Scripture is an active response after one
has been confronted with their sin, causing them to become contrite and putting
their trust in Jesus (Matthew 3:2; Matthew 12:41; Mark 1:4; Mark 1:15; Luke 3:8; Luke 10:13; Luke 15:10; Luke 17:3; Luke
24:47; Acts 2:38; Acts 3:19; Acts 5:31; Acts
11:18; Acts 17:30; Acts 26:20;
Romans 2:4;
2 Corinthians 7:9;
2 Timothy 2:25;
Hebrews 6:6;
2 Peter 3:9).
The only way to get eternal life, and
be able to enter the Kingdom of God is not by forcing ones way into it, but…“9 that if
you [confess] with [your] mouth the Lord Jesus and [believe] in [your] heart
that God has raised Him from the dead, you
will be [saved]. 10 For with the
heart one believes unto righteousness, and
with the mouth confession is made unto
salvation. 11 For the Scripture says, “Whoever believes on Him will >>not<<
be put to shame.” 12 For there is >>no<<
distinction between Jew and Greek, for the same Lord over all is rich to all
who call upon Him. 13 For “whoever
calls on the name of YHWH shall be saved.”” (Romans 10:9–13 cf. 1 John 4:15) This confession of the deity of Jesus Christ implies surrender
and obedience also, not mere lip service (cf. 1 Corinthians 12:3; Romans 10:6–12).
This confession is proof (if genuine) of the fellowship with God (1 John 1:3f.;
1 John 3:24).[29]
Luke
16:17 “And it is easier for heaven and earth to pass away” The
Greek word for “to pass
away” is (G3928) παρέρχομαι parĕrchŏmai, par-er´-khom-ahee;
from G3844 παρά para, par-ah´; beside
and G2064 ἔρχομαι ĕrchŏmai, er´-khom-ahee; to come or go.
So putting those two words
together we get to come to an end
and so no longer be there, pass away,
disappear,[30] perish.[31]
Luke
16:17 “than for
one tittle of the law to fail.” Jesus said something similar in His
Sermon on the Mount (Matthew 5:1-7:29)
in Matthew 5:17–18. Jesus
reassures the people at the Sermon on the Mount (Matthew 5:1-7:29), as well as here in our text in Luke 16:17 that He did
not come “to destroy the
Law or the Prophets” but rather that He came “to fulfill” (Matthew 5:17). Then He stresses the eternal nature of the
Word of God, “For
assuredly, I say to you, till heaven and
earth pass away, one jot or one tittle will
>>by no means<< pass from the
law till all is fulfilled” (Matthew 5:18). So then what
is a jot, and what is a tittle? Jots and tittles have to do with letters and
pen strokes in Hebrew writing.[32]
The
Greek word for jot is G2503 ἰῶτα iōta, ee-o´-tah. “Iota” is the name of the ninth and
smallest letter of the Greek alphabet,[33] and it also means an
extremely small amount. For example, “He did not show
an iota of interest in her.” In
English a jot would correspond to the dot above the letter “i”,[34]
and in Hebrew it is used to represent the smallest and the tenth letter-yod. It
is written above the line and looks like a modern day apostrophe. Most
Bibles have a picture of a yod as the section title before Psalm 119:73. A “tittle”
is even smaller than a jot. The Greek word for “tittle” is G2762 κεραία kĕraia, something horn-like,[35]anything
that projects like a horn, projection, hook
as part of a letter, a serif.[36]
Here a “tittle” is one of those little strokes by
which alone some of the Hebrew
letters are distinguished from others like them.[37]An example
is seen in the comparing of the Hebrew letters resh and daleth. The resh is
made with one smooth pen stroke, while the daleth on the right is made with two
strokes of the pen. The two letters are very similar to each other, but differentiating
mark of the daleth is that there is a small extension at the top of the letter.
That
extension is a “tittle”.
The section title before Psalm 119:25 for a picture of the daleth and
the section before Psalm 119:153 for a picture of the resh. A
tittle would be seen in the difference between a “P” and an “R”. The small
angled line that completes the “R” is like a tittle. These things are important
because letters make up words and even a slight change in a letter might change
the meaning of a word.[38]
So Jesus is saying that God’s Word is
faithful and true, His Words are accurately written, inspired of God (2 Timothy 3:16),
and everything that God has said will come to pass and will be completely
fulfilled. In a world of constant change,
God’s Word remains and does not change (Psalm 119:89; Psalm 119:160).
Jesus says “it is
easier for heaven and earth to pass away” in one sweep[39]
than for even the littlest stroke of a Hebrew letter in His Word to fall to
change the meaning of the Word of God! (cf. Psalm 102:25–27; Isaiah 51:6; Isaiah 40:8; Luke
21:33; Romans 3:31; 1 Peter 1:25; Revelation 21:1) God’s is reliable, and His Word
is reliable, every jot and every tittle! This also applies to salvation, for if one is saved, where you
have …“[confessed] with [your] mouth the Lord Jesus and [believe] in [your]
heart that God has raised Him from the
dead,” (Romans
10:9), and “Whoever confesses that Jesus is the Son
of God, God abides in him, and he in God”
(1 John 4:15), “you will be [saved]”
(Romans
10:9).
03.
Divorce and Adultery (Luke 16:18)
Luke
16:18 “divorces…
divorced” G630 ἀπολύω apŏluō, ap-ol-oo´-o; from G575 ἀπό apŏ, apŏ´
which means, off, a marker to indicate separation
from a place, whether person or thing, from,
away from[40] and G3089 λύω luō, loo´-o; to “loosen” break up, destroy, dissolve.[41]
So G630 ἀπολύω apŏluō, ap-ol-oo´-o
means to relieve,
release, or in this case divorce.[42] There are four
different Greek words used for divorce in the New Testament (G630 ἀπολύω apŏluō, ap-ol-oo´-o: Matthew 1:19
(put); Matthew 5:31-33; Matthew 19:3;
Matthew 19:8-9; Mark 10:2-4; Mark 10:11-12;
Luke 16:18;
G647 ἀποστάσιον apŏstasiŏn, ap-os-tas´-ee-on: Matthew
5:31; Matthew 19:7; Mark 10:4; Matthew
5:31; Matthew 19:7; Mark 10:4; G863 ἀφίημι aphiēmi, af-ee´-ay-mee: 1 Corinthians 7:11-13; G5563 χωρίζω chōrizō, kho-rid´-zo: Matthew 19:6; Mark 10:9; 1 Corinthians 7:10-11; 1 Corinthians 7:15), and three different Hebrew words in the
Old Testament (H1644 גָּרַשׁ gârash, gaw-rash´: Leviticus 21:7;
Leviticus
21:14; Leviticus 22:13; Numbers 30:9; Ezekiel 44:22; H3748 כְּרִיתוּת kerîythûwth, ker-ee-thooth´: Deuteronomy 24:1; Deuteronomy 24:3; Isaiah 50:1; Jeremiah 3:8; and H7971 שָׁלַח shâlach, shaw-lakh´: Deuteronomy 22:19; Deuteronomy
22:29; Deuteronomy 24:4; Jeremiah 3:1; Malachi 2:16). Of these nine words (six in Greek, three in Hebrew) for divorce
that are used in the Bible, only two are nouns (one in Greek, one in Hebrew): G647 ἀποστάσιον apŏstasiŏn, ap-os-tas´-ee-on: Matthew
5:31; Matthew 19:7; Mark 10:4; Matthew
5:31; Matthew 19:7; Mark 10:4 and H3748
כְּרִיתוּת kerîythûwth, ker-ee-thooth´: Deuteronomy 24:1; Deuteronomy 24:3; Isaiah 50:1; Jeremiah 3:8, every time that these words are
used, they are translated as “certificate of divorce”. The other seven words (five in Greek, two in Hebrew) are all
verbs, and often used in other references that don’t mean divorce in the way
that we understand it. For example, the Greek word in
our text today that is translated as divorce here in Luke 16:18 (cf. Matthew 1:19
(put); Matthew 5:31-33; Matthew 19:3;
Matthew 19:8-9; Mark 10:2-4; Mark 10:11-12)
is G630 ἀπολύω apŏluō, ap-ol-oo´-o. This
Greek word is used throughout the Gospels to describe the releasing of Barabbas
at the crucifixion of Jesus when the crowds demanded Barabbas while Pilate was
trying to release Jesus because he knew Jesus was not guilty (Matthew 27:15;
Matthew
27:17; Matthew 27:21; Matthew 27:26; Mark 15:6;
Mark 15:9;
Mark 15:11;
Mark 15:15;
Luke
23:17-18; Luke 23:20; Luke 23:22; Luke 23:25; John 18:39). We see an example of this as well in the Old Testament, where the
Hebrew word H1644 גָּרַשׁ gârash, gaw-rash´ that is
translated as divorce in Leviticus 21:7; Leviticus 21:14; Leviticus 22:13;
Numbers 30:9;
Ezekiel
44:22; is used in Genesis 3:24;
Genesis 4:14;
Genesis
21:10 to describe the driving out of man and woman from the Garden
of Eden, Cain being driven out in punishment and Sarah asking Abraham to cast
out Hagar and Ishmael. Throughout the Bible we see that
God’s Word condemns divorce (Matthew
19:3–9 cf. Deuteronomy 22:19; Deuteronomy
22:29; Matthew 5:31-33; Mark 10:2-12; 1 Corinthians 7:10-15).
Matthew 19:3 The
Pharisees wanted to trap Jesus in what He said about divorce. At this time
there were two prominent schools of thought regarding divorce, the school of
Hillel and the School of Shammai, and it was based on their interpretation of Deuteronomy 24:1. The
Hebrew for “some
uncleanness in her” (Deuteronomy 24:1) The
“uncleanness in
her”, which a husband might find in
his wife, cannot refer to adultery for which the penalty was death (Deuteronomy
22:22). Nor can the indecency refer to the wife’s premarital
intercourse with another man for which the penalty was also death (Deuteronomy
22:20–21). The precise meaning of the phrase is unknown,[43]
and because of it is difficult to understand, this brought about the
rise of these two schools of thought to come about. Hillel taught that “some uncleanness in her”
(Deuteronomy 24:1)
meant a man was allowed to divorce his wife for any reason, including if she
burned dinner![44] Shammai
was more conservative and he taught that “some uncleanness in her” (Deuteronomy 24:1) meant
a man was allowed to divorce his wife if she committed a serious transgression,
such as being unfaithful and committing adultery.[45]
Matthew 19:4–6 “Therefore what God has joined
together (The word for “joined together” means “yoked together,” a common
verb for marriage in ancient Greek.[46] “hath yoked together,” as oxen in the plough, where each must
pull equally in order to bring it on. Among the ancients, they put a yoke upon the necks of a new married
couple, or chains on their arms, to
shew that they were to be one, closely united, and pulling equally together in
all the concerns of life.[47]), let not man separate.” Without
getting involved in the Hillel-Shammai controversy Jesus reminded the religious
leaders of God’s original purpose in establishing the marriage bond.[48]
Matthew 19:7–9 God
allows for divorce because of unfaithfulness, but that was not how He intended
for those who are His to act. The
purpose of this law seems to be to prevent frivolous divorce, and to present
divorce itself in a disparaging light. Jesus’ interpretation of this passage
indicated that divorce (like polygamy) went against the divine ideal for
marriage.[49]
(Matthew 5:32; Mark 10:11–12 cf. Romans 7:2-3;
1
Corinthians 7:1-40)
Adultery is forbidden in the Seventh
Commandment (Exodus
20:14; Deuteronomy
5:18). And is mentioned throughout the
Old Testament as a sin (cf. Leviticus 18:20)
punishable by death (cf. Leviticus 20:10). In
the Sermon on the Mount (Matthew 5:1-7:29),
Jesus tells the multitudes and His disciples, “27 “You have heard that it was said to those
of old, ‘You shall >>not<< [commit] adultery.’ 28
But I say to you
that whoever looks at a woman to lust for her has already committed adultery with her in his heart.” (Matthew 5:27–28)
[1] Robertson, A. T. (1933). Word Pictures in the New Testament
(Lk 16:14). Nashville, TN: Broadman Press.
[2] Strong, J. (2009). A Concise Dictionary of the Words in the
Greek Testament and The Hebrew Bible (Vol. 1, p. 75). Bellingham, WA:
Logos Bible Software.
[3] Strong, J. (2009). A Concise Dictionary of the Words in the
Greek Testament and The Hebrew Bible (Vol. 1, p. 76). Bellingham, WA:
Logos Bible Software.
[4] Strong, J. (2009). A Concise Dictionary of the Words in the
Greek Testament and The Hebrew Bible (Vol. 1, p. 15). Bellingham, WA:
Logos Bible Software.
[5] Robertson, A. T. (1933). Word Pictures in the New Testament
(Lk 16:14). Nashville, TN: Broadman Press.
[6] Robertson, A. T. (1933). Word Pictures in the New Testament
(Lk 16:14). Nashville, TN: Broadman Press.
[7] Robertson, A. T. (1933). Word Pictures in the New Testament
(Lk 16:15). Nashville, TN: Broadman Press.
[8] Arndt, W., Danker, F. W., Bauer, W., & Gingrich,
F. W. (2000). A Greek-English lexicon of the New Testament
and other early Christian literature (3rd ed., p. 249). Chicago:
University of Chicago Press.
[9] Strong, J. (2009). A Concise
Dictionary of the Words in the Greek Testament and The Hebrew Bible (Vol. 1, p.
50). Bellingham, WA: Logos Bible Software
[10] Robertson,
A. T. (1933). Word Pictures in the New Testament (Lk 11:51). Nashville,
TN: Broadman Press.
[11] Strong, J. (2009). A Concise Dictionary of the Words in the
Greek Testament and The Hebrew Bible (Vol. 1, p. 20). Bellingham, WA:
Logos Bible Software.
[12] Kittel, G., Friedrich, G., & Bromiley, G. W.
(1985). Theological Dictionary of the New Testament
(p. 119). Grand Rapids, MI: W.B. Eerdmans.
[13] Vine, W. E., Unger, M. F., & White, W., Jr.
(1996). Vine’s Complete Expository Dictionary of Old
and New Testament Words (Vol. 2, p. 346). Nashville, TN: T. Nelson.
[14] Strong, J. (2009). A Concise Dictionary of the Words in the
Greek Testament and The Hebrew Bible (Vol. 1, p. 18). Bellingham, WA:
Logos Bible Software.
[15] Vine, W. E., Unger, M. F., & White, W., Jr.
(1996). Vine’s Complete Expository Dictionary of Old
and New Testament Words (Vol. 2, p. 4). Nashville, TN: T. Nelson.
[16] Robertson, A. T. (1933). Word Pictures in the New Testament
(Mt 24:15). Nashville, TN: Broadman Press.
[17] Kittel, G., Friedrich, G., & Bromiley, G. W.
(1985). Theological Dictionary of the New Testament
(p. 103). Grand Rapids, MI: W.B. Eerdmans.
[18] Strong, J. (2009). A Concise Dictionary of the Words in the
Greek Testament and The Hebrew Bible (Vol. 1, p. 50). Bellingham, WA:
Logos Bible Software.
[19] Strong, J. (2009). A Concise Dictionary of the Words in the
Greek Testament and The Hebrew Bible (Vol. 1, p. 50). Bellingham, WA:
Logos Bible Software.
[20] Kittel, G., Friedrich, G., & Bromiley, G. W.
(1985). Theological Dictionary of the New Testament
(p. 651). Grand Rapids, MI: W.B. Eerdmans.
[21] Stanley Toussaint, “Israel and
the Church of a Traditional Dispensationalist,” in Three Central Issues in
Contemporary Dispensationalism (Grand Rapids: Kregel, 1999), 233
[22] Woods, Andrew M.. The Coming
Kingdom: What Is the Kingdom and How Is Kingdom Now Theology Changing the Focus
of the Church? (Kindle Locations 3565-3576). Grace Gospel Press. Kindle
Edition. Ch 16. Jesus and the Kingdom
[23] Woods, Andrew M. The Coming Kingdom: What Is the
Kingdom and How Is Kingdom Now Theology Changing the Focus of the Church?
(Kindle Locations 90-92). Grace Gospel Press. Kindle Edition. Endorsements
[24] Woods, Andrew M. The Coming Kingdom: What Is the
Kingdom and How Is Kingdom Now Theology Changing the Focus of the Church?
(Kindle Locations 898-900). Grace Gospel Press. Kindle Edition. Ch.6 The
Prophets Anticipate the Kingdom
[25] Woods, Andrew M. The Coming Kingdom: What Is the
Kingdom and How Is Kingdom Now Theology Changing the Focus of the Church?
(Kindle Locations 297-299). Grace Gospel Press. Kindle Edition. Endorsements
[26]
http://soniclight.com/constable/notes/htm/NT/Luke/Luke.htm
[27] Plummer, A. (1896). A critical and
exegetical commentary on the Gospel according to S. Luke (p. 371). London: T&T Clark International.
[28] Arndt, W., Danker, F. W., Bauer, W., & Gingrich,
F. W. (2000). A
Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 640). Chicago: University of Chicago
Press.
[29] Robertson, A. T. (1933). Word Pictures in the New Testament
(1 Jn 4:15). Nashville, TN: Broadman Press.
[30] Arndt, W., Danker, F. W., Bauer, W., & Gingrich,
F. W. (2000). A Greek-English lexicon of the New Testament
and other early Christian literature (3rd ed., p. 776). Chicago:
University of Chicago Press.
[31] Thayer, J. H. (1889). A Greek-English lexicon of the New
Testament: being Grimm’s Wilke's Clavis Novi Testamenti (p. 488). New
York: Harper & Brothers.
[32] https://www.gotquestions.org/jot-tittle.html
[33] Strong, J. (2009). A Concise Dictionary of the Words in the
Greek Testament and The Hebrew Bible (Vol. 1, p. 38). Bellingham, WA:
Logos Bible Software.
[35] Strong, J. (2009). A Concise Dictionary of the Words in the Greek
Testament and The Hebrew Bible (Vol. 1, p. 41). Bellingham, WA: Logos
Bible Software.
[36] Arndt, W., Danker, F. W., Bauer, W., & Gingrich,
F. W. (2000). A Greek-English lexicon of the New Testament
and other early Christian literature (3rd ed., p. 540). Chicago:
University of Chicago Press.
[37] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the
Whole Bible (Vol. 2, p. 21). Oak Harbor, WA: Logos Research Systems,
Inc.
[39] Lenski, R. C. H. (1961). The Interpretation of St. Luke’s Gospel
(p. 841). Minneapolis, MN: Augsburg Publishing House.
[40] Arndt, W., Danker, F. W., Bauer, W., & Gingrich,
F. W. (2000). A Greek-English lexicon of the New Testament
and other early Christian literature (3rd ed., p. 105). Chicago:
University of Chicago Press.
[41] Strong, J. (2009). A Concise Dictionary of the Words in the
Greek Testament and The Hebrew Bible (Vol. 1, p. 45). Bellingham, WA:
Logos Bible Software.
[42] Strong, J. (2009). A Concise Dictionary of the Words in the
Greek Testament and The Hebrew Bible (Vol. 1, p. 14). Bellingham, WA:
Logos Bible Software.
[43] Deere, J. S. (1985). Deuteronomy.
In J. F. Walvoord & R. B. Zuck (Eds.), The
Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p.
305). Wheaton, IL: Victor Books.
[44] (Babylonian Talmud, tractate Gittin,
90a.) http://www.come-and-hear.com/gittin/gittin_90.html
[45] (Babylonian Talmud, tractate Gittin,
90a.) http://www.come-and-hear.com/gittin/gittin_90.html
[46] Robertson, A. T. (1933). Word Pictures in the New Testament
(Mt 19:6). Nashville, TN: Broadman Press.
[47] Blayney, B., Scott, T., & Torrey, R. A. with
Canne, J., Browne. (n.d.). The Treasury of Scripture knowledge
(Vol. 2, p. 14). London: Samuel Bagster and Sons.
[49] Deere, J. S. (1985). Deuteronomy.
In J. F. Walvoord & R. B. Zuck (Eds.), The
Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p.
305). Wheaton, IL: Victor Books.
