Church Fathers Commentary Luke 16:14-18

"And the Pharisees, who were lovers of money, heard all these things; and they scoffed at him. 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. The law and the prophets [were] until John: from that time the gospel of the kingdom of God is preached, and every man entereth violently into it. But it is easier for heaven and earth to pass away, than for one tittle of the law to fall. Every one that putteth away his wife, and marrieth another, committeth adultery: and he that marrieth one that is put away from a husband committeth adultery." — Luke 16:14-18 (ASV)

The Venerable Bede: Christ had told the Pharisees not to boast of their own righteousness but to receive repentant sinners and redeem their sins by almsgiving. But they mocked the Preacher of mercy, humility, and frugality. As it is said, the Pharisees, who were greedy, also heard these things and mocked Him, perhaps for two reasons: either because He commanded something that was not profitable enough, or because He criticized their past excessive actions.

Theophylact of Ohrid: But the Lord, detecting a hidden malice in them, proves that they only pretend to be righteous. Therefore, it is added, And he said unto them, Ye are they which justify yourselves before men.

The Venerable Bede: Those who justify themselves before men are those who look down on sinners as if they are in a weak and hopeless condition, while imagining themselves to be perfect and not in need of the remedy of almsgiving. But He who will enlighten the hidden places of darkness sees how justly this deep and deadly pride is to be condemned. Therefore, it says, But God knoweth your hearts.

Theophylact of Ohrid: And therefore you are an abomination to Him because of your arrogance and your love of seeking human praise. As He adds, For that which is highly esteemed among men is abomination in the sight of God.

The Venerable Bede: Now the Pharisees mocked our Savior for arguing against greed, as if He were teaching things contrary to the Law and the Prophets, in which many very rich men are said to have pleased God. Moses himself also promised that the people he ruled, if they followed the Law, would abound in all earthly goods. The Lord answers them by showing that there is not the slightest difference between the Law and the Gospel, either in these promises or in the commands. Therefore He adds, The law and the prophets were until John.

St. Ambrose of Milan: This does not mean that the Law failed, but that the preaching of the Gospel began, for what is inferior seems to be fulfilled when something better succeeds it.

St. John Chrysostom: By this, He prepares them to believe in Him readily. For if all things were complete up to John’s time, then I am the One who has come. The Prophets would not have ceased unless I had come. But you will ask, "How were the Prophets only until John, since there have been many more prophets in the New Testament than in the Old?" He was speaking, however, of those prophets who foretold Christ’s coming.

Eusebius of Caesarea: The ancient prophets knew about the preaching of the kingdom of heaven, but none of them had expressly announced it to the Jewish people, because the Jews, having a childish understanding, were not ready for the preaching of what is infinite. But John was the first to openly preach that the kingdom of heaven was near, as well as the forgiveness of sins through the washing of regeneration. Therefore, it says, Since that time the kingdom of God is preached, and every man presseth into it.

St. Ambrose of Milan: For the Law, being more indulgent to our natural desires, permitted many things according to nature in order to call us to the pursuit of righteousness. Christ, however, breaks through nature by cutting off even our natural pleasures. Therefore, we restrain our nature so that it does not sink us down to earthly things, but raises us to heavenly things.

Eusebius of Caesarea: A great struggle awaits people in their ascent to heaven. For people, clothed in mortal flesh, to be able to subdue pleasure and every unlawful appetite in their desire to imitate the life of angels, requires a kind of force. Indeed, who, upon seeing those who labor earnestly in God's service and nearly put their flesh to death, would not confess that they are forcefully entering the kingdom of heaven?

St. Augustine of Hippo: They also take the kingdom of heaven by force, not only by despising all temporal things but also by disregarding the criticisms of those who wish them to do so. The Evangelist added this when he said that Jesus was mocked for speaking about despising earthly riches.

The Venerable Bede: But so they would not suppose that in His words, The Law and the Prophets were until John, He was preaching the destruction of the Law or the Prophets, He prevents such a notion by adding, And it is easier for heaven and earth to pass, than one tittle of the law to fail.

For it is written, the fashion of this world passeth away. But concerning the Law, not even the smallest part of a single letter—that is, not even the least of its commands—is without spiritual significance. And yet, The Law and the Prophets were until John, because what had always been prophesied as something to come was now, through John's preaching, clearly revealed as having arrived.

He confirms what He said beforehand about the perpetual inviolability of the Law with one testimony taken from it as an example, saying, Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery. This was so that from this one instance they would learn that He came not to destroy but to fulfill the commands of the Law.

Theophylact of Ohrid: That the Law spoke imperfectly to the imperfect is plain from what it says to the hard-hearted Jews: If a man hate his wife, let him put her away. This was because they were murderers who rejoiced in bloodshed and had no pity even on those united to them, so that they even slew their sons and daughters for demons. But now, a more perfect teaching is needed. Therefore I say that if a man puts away his wife for any reason other than fornication, he commits adultery, and he who marries her also commits adultery.

St. Ambrose of Milan: But first, I think, we must speak of the law of marriage, so that we may afterward discuss the prohibition of divorce. Some think that every marriage is sanctioned by God, because it is written, What therefore God hath joined together, let not man put asunder. How then does the Apostle say, But if the unbelieving depart, let him depart? In this, he shows that not every marriage is from God, for Christians are not joined with Gentiles by God's approval.

Do not, then, put away your wife, lest you deny that God is the Author of your union. For if this is true for others, how much more should you bear with and correct your wife's behavior. If she is sent away while pregnant, it is a hard thing to shut out the parent and keep the child, which adds the loss of a child's affection to the parent's disgrace. It is harder still if you drive away the children as well because of their mother. Would you tolerate your children being under a stepfather during your lifetime, or under a stepmother while their own mother is still alive?

How dangerous it is to expose a young wife's tender age to error. How wicked it is to desert a wife in her old age, when you have blighted the flower of her youth. Suppose that after being divorced she does not remarry; this should also displease you, for she keeps her vow to you, even though you are an adulterer. Suppose she does remarry; her necessity becomes your crime, and what you assume is a marriage is actually adultery.

But to understand this morally: Having just stated that the kingdom of God is preached and that not one tittle could fall from the Law, He added, Whosoever putteth away his wife... Christ is the husband. Therefore, let no one whom God has brought to His Son be severed by persecution, enticed by lust, spoiled by philosophy, tainted by heretics, or seduced by a Jew. All who desire to corrupt truth, faith, and wisdom are adulterers.