This is a study of Jesus saying everyone is pressing to enter the kingdom. It is a difficult verse to interpret, and all of the efforts seem valid, but some seem more likely.

1. JESUS WAS SAYING EVERYONEIS PRESSING
TO ENTER THE KINGDOM
EDITED BY GLENN PEASE
Luke 16:16 16"The Law and the Prophets were
proclaimeduntil John. Since that time, the good news
of the kingdom of God is being preached, and
everyone is forcing their way into it.
BIBLEHUB RESOURCES
Violence Victorious
R. Sibbes, D. D.
Luke 16:14-18
And the Pharisees also, who were covetous,heardall these things: and they
derided him.
I. THE STATE OF THE CHURCH IN THE NEW TESTAMENT.
1. A kingdom.
2. The kingdom of heaven.

2. II. THE DISPOSITIONOF THOSE WHO SEEK THIS KINGDOM. Violent.
1. Betweenus and the blessedstate we aim at there is much opposition; and
therefore there must be violence.
(1) The means of grace and salvationare opposed from within us.
(2) There is also oppositionfrom the world.
(a) Snares and delights, to quench our pleasure in the goodthings of the
Spirit.
(b) Fears, terrors, and scandals, to scare us from doing what we ought.
2. God will have this violence and striving, to testthe truth of our profession.
3. God will have us getthese things with violence, that we may value them
more when we have them.
4. The excellence ofthe thing requires violence.
5. The necessityrequires it. The kingdom of heavenis a place of refuge as well
as a kingdom to enrich us.

3. III. THE SUCCESS OF THIS EAGERNESS. The violent take the kingdom by
force. Why?
1. Becauseit is promised to the violent (Matthew 7:7; Revelation3:19-21).
2. The spirit whereby a man is earnestis a victorious spirit. The Spirit of God
possesses them; and with His help they cannotfail.
3. Only the violent take it, because Godoffers it on this condition alone.
4. Only the violent can prize it when they have it.
(R. Sibbes, D. D.)
Takenby Force
T. T. Shore, M. A.
Let us look in a large way at this important truth. Everything great on earth
has to be achievedby long, earnest, persistenttoil. If you seek to become
master of any art, any literature, any science, anyaccomplishment, you do not
sit down and say, "Godis the giver of all good, and I shall not be so arrogant
as to strive for that which He alone can bestow." Youknow very wellit can
only be had by meeting every obstacle andconquering it. The very value of
the thing is estimatedoften by the straining endeavour, the unconquerable
zeal, and the cease. less labourwhich are requisite to its attainment. We so
often see only the results in certain lives, and not the long processeswhich
have been leading up to those results, that we are tempted sometimes to forget

4. this. A poetwrites some verses that cause the whole nation's soul to burn and
glow;an oratormakes some speechthat thrills his country to its very heart's
core;a philosopher observes some phenomena which open up a whole field of
scientific truth. We are dazzled with the success;we are forgetful of the long,
patient hours of study and of thought which have gone before. Millions had
seenapples fall before Newtondid, and it revealednothing to them; millions
had seenthe kettle lid blown off by steam before Watt did, and it suggestedno
thought to them; millions had lost their dearestfriend before Tennysonlost
Hallam, and they wrote no "In Memoriam";millions had watchednations
reeling with the shock of revolution before Burke gazed on the shattered
throne and the polluted altar of France, and no burning words of eloquence
fell from their lips or from their pen. To the souls trained in patient thought
the revelationof greattruth comes — or rather, what are common facts to
others are revelations to them. Don't call these things accidents. "The
accidentalfalling of an apple was the cause of the discovery of the laws of
gravity," says a popular treatise. A fearful untruth. The cause of the discovery
was the long period of deep self-sacrificing thought which Newtonhad given
to Nature. "Whata lucky man Newtonwas to have that apple fall before
him!" said a young man once, in my hearing. "Rather," saida thoughtful
man, standing by, "what a lucky apple to fall before Newton!" There is a
world of truth in that. So one might go through the whole range of human
experience and culture, and everywhere the kingdom that you want to become
master of has to be takenby force. The door is opened to the persistent
knocking. The bread is given to the unwearied demand. The treasure is found
by the one who has been seeking. Now we come to the highest life of all — to
the culture of that part of our nature which transcends all else. Is it not this
greatprinciple which pervades all the physical and mental world; which we
see in every tiny plant as it struggles through the earth towards the light, in
every mighty oak scarredwith the lightnings and storms of ages, in every
torrent that fights its way towards the ocean;which we see in every
achievementof physical science,in every path she has constructedacross
mountain or morass, in every railroad for which she has torn and blasteda
way through the granite of the earth; which we see in every greatpainting
that has glowedwith beauty on the canvas, in every great work of the sculptor
who has made the cold marble breathe and live; which we see in every page of

5. every greatbook in which Science records herfacts, or poet, or historian, or
philosopher has penned his researchesand his thoughts — is not, I say, this
greatprinciple, which thus meets us everywhere — in all noble results, and all
greatachievements, in every department of human thought and life — to be
found anywhere in the grander life of the immortal soul? Surely it is,
brethren, and we ignore the teaching of Christ and of His apostles if we
regard Christ's religionas merely a means by which we are to be saved from
all trouble and responsibility about the future. There are people who tell you
that all you have to do is to "acceptChrist," "believe in Him," and then He
has done all for you — you need have no more anxiety or trouble. All through
those Epistles, which are so full of the gospelof the grace ofGod, and where
Christ and Him crucified is the central fact of the Christian faith, the apostle,
in words which thrill with the living powerof deep personalexperience,
speaks ofthe Christian life as a ceaseless, protracted, fearfulstruggle. Be
exhausts things sacredand profane to find imagery to depict and to impress
this truth. The Christian life is a race for which no previous preparation is too
careful; in which every nerve is to be strained, and on which all our force is to
be concentrated, that we may " obtain the prize" (1 Corinthians 9:24-27).
COMMENTARIES
Ellicott's Commentary for English Readers
(16) The law and the prophets were until John.—See NotesonMatthew 11:14-
15. What had then been said to the disciples of the Baptistis now reproduced
to our Lord’s owndisciples and to the Pharisees. The latterhad closedtheir
eyes to the factthat all previous revelations led up to the work of John, as that
in its turn was preparatoryfor the work of Christ.
Every man presseth. . .—The fact asserted, thatof a “rush,” as we should say,
into the Kingdom, but a rush from which the Pharisees hadheld aloof,

6. answers to the strongerexpressionin St. Matthew (Matthew 11:12), “the
violent take it by force.”
BensonCommentary
Luke 16:16-18. The law and the prophets were in force until John: since that
time the kingdom of God is preached — The gospeldispensationtakes place,
and humble, upright men, receive it with inexpressible earnestness. Dr.
Whitby’s paraphrase on this passage showsits connectionwith the preceding
paragraph, thus: “It is not to be wondered that you now hear from John and
me higher precepts of charity and contempt of the world, than you find in the
law or prophets, which moved you to your duty by promises of temporal
blessings in the land of Canaan; since now the kingdom of heaven is preached,
and every one that enters into it forces his way by breaking through the love
of temporal concerns andsensualpleasures. For, to give you another instance
(see Luke 16:18)of a like nature, whereas the law admitted of divorces at the
pleasure of the husband, by reasonof the hardness of your hearts, the gospel
forbids this now on any other score than that of fornication, which, from the
nature of the sin, dissolves the marriage. Yet, that you may not cavil at me as
a dissolverof the law, I declare that all the moral precepts of it shall obtain
and be of perpetual obligationunder the gospeldispensation.” Every man
pressethinto it — The intention of this clause, says Dr. Campbell, “is
manifestly to inform us, not how greatthe number was of those who entered
into the kingdom of God, but what the manner was in which all who entered
obtained admission. The import, therefore, is only, Every one who entereth it,
entereth it by force. We know that during our Lord’s ministry, which was (as
John’s also was)among the Jews, bothhis success, andthat of the Baptist,
were comparatively small. Christ’s flock was literally, even to the last,
ποιμνιονμικρον, a very little flock. It was not till after he was lifted up upon
the cross, that, according to his own prediction, he drew all men to him.” See
on Matthew 11:12. It is easierfor heavenand earth to pass — For the whole
system of creatednature to be destroyed, than for one tittle of the law to fail,
or the leastprecept of it to be setaside as faulty. See note on Matthew 5:18.
Whosoeverputteth awayhis wife, &c. — And far from doing any thing to

7. lessenor abate the force of it, I rather assertit in its utmost extent and
spirituality, forbidding all divorces, exceptfor the cause ofadultery, and even
looking on a woman so as to desire her. See on Matthew 5:28; Matthew 5:32.
Matthew Henry's Concise Commentary
16:13-18 To this parable our Lord added a solemn warning. Ye cannot serve
God and the world, so divided are the two interests. When our Lord spoke
thus, the covetous Phariseestreatedhis instructions with contempt. But he
warned them, that what they contended for as the law, was a wresting of its
meaning: this our Lord showedin a case respecting divorce. There are many
covetous sticklers forthe forms of godliness, who are the bitterest enemies to
its power, and try to setothers againstthe truth.
Barnes'Notes on the Bible
See the notes at Matthew 11:12-14.
Every man - Many people, or multitudes. This is an expressionthat is very
common, as when we sayeverybody is engagedin a piece of business, meaning
that it occupies generalattention.
Jamieson-Fausset-BrownBible Commentary
16. The law, &c.—(See Mt11:13).
and every man presseth, &c.—Publicans andsinners, all indiscriminately, are
eagerlypressing into it; and ye, interestedadherents of the mere forms of an
economywhich is passing away, "discerning not the signs of this time," will
allow the tide to go past you and be found a stranded monument of blindness
and obstinacy.
Matthew Poole's Commentary
We had the sum of these words: See Poole on"Matthew 11:12" and See Poole
on "Matthew 11:13". The connectionof these words in this place seems to be

8. 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 gospelhath been preached,
which gives you a clearerlight into the will of God than you had before;and it
pleasethGod to give it a greatacceptationin the world, though you reject it;
every man presseth, that is, many press, into it; so as God will not want a
people, though you mock and deride the gospel, insteadof embracing of it, as
you ought to do.
Gill's Exposition of the Entire Bible
The law and the prophets were until John,.... Till the time that John the
Baptist beganhis ministry; for till then, the law and the prophets, with the
Hagiographa, orholy writings, for into these three parts the Jews divided the
books of the Old Testament, were the only writings they had; and which
containedthe whole of the revelation granted to them; and which they
wrested, and put false glosseson; and therefore it was no wonderthat they
derided Christ, and despisedhis 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
since that time, the kingdom of Godis preached;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 dispensationto that of the law and the prophets, and sets
things in a clearer, plainer, and better light:
and every man pressethinto it; the Gospeldispensation, the kingdom of the
Messiah;"that he may enter into it", as the Syriac and Persic versions add;

9. which the Scribes and Phariseesdid all they could to hinder; see Matthew
23:13 large multitudes crowdedthe ministry of John, of Christ, and of his
apostles;the people flockedin greatnumbers to hear the word, and seemed
disposedto embrace the doctrines of the Gospel, and the ordinances of it; they
pressedon one another to hear it, and through many difficulties,
discouragements,and obstacles,the Pharisees threw in their way; there was
scarce a man but seemedvery desirous of attending upon the preaching of it,
and pressedhard for it; and with much force and violence, with great
eagerness andendeavour 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 oppressedfor it", as the Ethiopic; that is, suffers
reproach, contradiction, and persecution, for the sake ofhearing it.
Geneva Study Bible
{5} The law and the prophets were until John: since that time the kingdom of
God is preached, and every man pressethinto it.
(5) The Pharisees despisedthe excellencyof the new covenantwith respectto
the old, being ignorant of the perfect righteousness ofthe law; and Christ
declares by the seventh commandment how they were false expounders of the
law.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Luke 16:16-17. The sequence ofthought is: after Jesus had declaredHis
judgment on His adversaries, according to which, moreover, they belong to
the categoryof the βδέλυγγμα ἐνώπιον τ. Θεοῦ, He now tells them on the
ground of what standard this judgment has reference to them, namely, on the
ground of the Mosaic law (comp. John 5:45), of which not the smallestelement
should lose its validity by the factthat since John the kingdom of the Messiah
was announced, and every man endeavoured forcibly to come into it. The

10. stress lies on Luke 16:17, and Luke 16:16 is preparatory, but finds its motive
in the fact that the announcement of the kingdom, and the generalendeavour
after the kingdom which had begun from the time of John, might easily throw
upon Jesus the suspicionof putting back the old principle, that of the law, into
the shade. But no; no single κεραία 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 connectionis 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
mistakenrecollections from Matthew. Already the source of Luke’s accountof
the journey had here operatedin Luke 16:16-18, whichin Matthew has its
historicalposition. Luke follows his source of information, but it is not
without plan that he has supplemented from the Logia (Holtzmann), nor has
he pieced the passagestogetherlike mosaic (Weizsäcker).
ὁ νόμος κ. οἱ προφῆται ἕως Ἰωάνν.] We are not to supply (following Matthew
11:13)προεφήτευσαν(Euthymius Zigabenus, and many others), but from
what follows (see Kühner, II. p. 605), ἐκηρύσσοντο.[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
Messiahappeared, and with what result! Every man[204]presses forcibly into
it; “vi ingruit pia,” Bengel. Comp. Xen. Cyr. iii. 3. 69: εἰ καὶ βιάσαιντο εἴσω;
Thucyd. i. 63. 4 : ΒΙΆΣΑΣΘΑΙ Ἐς ΤῊΝ ΠΟΤΊΔΑΙΑΝ, vii. 69. 4 :
ΒΙΆΣΑΣΘΑΙ Ἐς ΤῸ ἜΞΩ. See on Matthew 11:12.
ΠΕΣΕῖΝ] to fall into decay, with reference to its obligation, the opposite of
remaining in force. Comp. 1 Corinthians 13:8; Romans 9:6; Ruth 3:18; Jdt
6:9, and elsewhere;Herod. vii. 18;Plat. Eut. p. 14 D. Moreover, see on
Matthew 5:18.
The νόμος, Luke 16:17, is not to be takenin any other sense than in Luke
16:16 (in oppositionto Volkmar, p. 208, who understands the moral law

11. containedin the legalcode); but assuredly the continuance here declared, the
remaining in force of the νόμος, is referred to its ideal contents. The reading
of Marcion: ΤῶΝ ΛΌΓΩΝ ΜΟΥ, insteadof ΤΟῦ ΝΌΜΟΥ, is not the original
text, as though Luke had transposedMatthew 5:18 into its opposite, but an
inappropriate dogmatic alteration(in opposition to Baur, Hilgenfeld). Comp.
Ritschl in the Theol. Jahrb. 1851, p. 351 f.; Köstlin, p. 303 f.; Zeller, Apost. p.
15 f.; Franck in the Stud. u. Krit. 1855, p. 311 f.; Volkmar, p. 207 ff., whose
conjecture, τῶν λόγων τοῦ Θεοῦ, is, moreover, quite superfluous. Against the
supposedantinomianism of Luke, see generallyHoltzmann, p. 397;Lechler,
Apost. Zeit. p. 157 f.
[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).
[203]Others supplement ἦσαν (de Wette, comp. Ewald), which likewise is
allowable, and instead of this Theophylact, correctlyexplaining, places εἶχον
τὸν καιρόν. In the place of the Old Testamentpreaching has now appeared
since John the New Testamentpreaching. But thereby the annulling of the law
is not declared(in opposition to Baur, according to whom Luke must have
transformed the words of Matthew 11:13 to this meaning), but, as ver. 17
shows, the obligationof the law is establishedin a higher sense. This is also in
opposition to Schenkel, p. 385, who, mistaking the connection, considers ver.
17 as an assertionofthe Pharisees,and ver. 18 as its confutation, but that
already Luke himself has ceasedto perceive the relation betweenthe two
verses. Nay, Schenkelevenstrikes at Matthew 5:18 f. Keim rightly says that
Jesus nowhere in the synoptic Gospels has declaredthe abolition of the law.
See his Geschichtl. Chr. p. 57 f.

12. [204]A popular expressionof the generalurgency. Hence πᾶς is neither to be
pressed, nor, with Bengel, to be supplemented by βιαζόμενος. Moreover,
βιάζεται is not to be takenof that “quod fieri debeat” (so Elwert, Quaest. et
observatt. ad philol. sacr. 1860, p. 20).
Expositor's Greek Testament
Luke 16:16 = Matthew 11:12-13, inverted, introduced here in view of Luke
16:31.
Cambridge Bible for Schools andColleges
16. The law and the prophets were until John] This is one of our Lord’s
clearestintimations that the aeonof the Law and the Prophets was now
merging into a new dispensation, since they were only “a shadow of things to
come,” Colossians2:17.
every man pressethinto it] The word implies ‘is making forcible entrance into
it,’ Matthew 11:12-13. The allusion is to the eagernesswith which the message
of the kingdom was acceptedby the publicans and the people generally, Luke
7:20; John 12:19. The other rendering, ‘every man useth violence againstit,’
does not agree so wellwith the parallel passagein St Matthew.
Bengel's Gnomen
Luke 16:16. Ὁ νόμος, the law)Supply the predicate have prophesied
(prophetizaverunt), [answering to the antithetic expression, εὐαγγελίζεται, the
Gospelkingdom of God is preached.—καὶ πᾶς, and every one) Comp. ch. 15.
[Then drew nearall the publicans and sinners, etc.]—βιάζεται)with pious
violence presses into it (assails it). Resolve the sentence thus, πᾶς (βιαζόμενος,)
εἰς αὐτὴν διὰ τῆς βίας εἰσέρχεται.
Pulpit Commentary
Verse 16. - The Law and the prophets were until John: since that time the
kingdom of God is preached, and every man presseth into it. Some expositors
discern so little connectionbetweenthe sayings contained in these verses

13. which intervene betweenthe two greatparables of the unjust stewardand the
rich man and Lazarus, that they considerthem as a number of sayings of the
Mastercollectedby Luke and insorted here. A clearthread, however, runs
through the whole piece betweenthe two parables. Probably, however, here,
as in many parts of the Gospel, we only have just a bare sketch, or precis, of
what the Lord said; hence its fragmentary character. Here (in the sixteenth
verse), the Masterwenton speaking to the Pharisees who derided him (ver.
14). "Up to the period of John the Baptist," said the Master, "the old state of
things may be said to have continued in force. With him began a new era;no
longerwere the old privileges to be confined to Israelexclusively; gradually
the kingdom of God was to be enlarged, the old wall of separationwas to be
takendown. See, every man is pressing into it; the new state of things has
already begun; you see it in the crowds of publicans, sinners, Samaritans, and
others pressing round me when I speak ofthe kingdom of God."
Vincent's Word Studies
Presseth
Rev., entereth violently. See on Matthew 11:12. Wyc., maketh violence into it.
Tynd., striveth to go in.
PRECEPTAUSTIN RESOURCES
Luke 16:16 "The Law and the Prophets [were proclaimed] until John; since
that time the Gospelof the kingdom of God has been preached, and everyone
is forcing his way into it.

14. KJV Luke 16:16 The law and the prophets were until Jn: since that time the
kingdom of God is preached, and every man presseth into it.
The Law and the Prophets were proclaimed until John Luke 16:29,31;Mt
11:9-14;Jn 1:45; Acts 3:18,24,25
since that time the gospelof the kingdom of God has been preached Luke 9:2;
10:9,11;Mt 3:2; 4:17; 10:7; Mark 1:14
and everyone is forcing his way into it. Luke 7:26-29;Mt 21:32; Mark 1:45;
Jn 11:48; 12:19
Luke 16 Resources - Multiple Sermons and Commentaries
Luke 16:14-18 Scoffing or Submitting? - StevenCole
Luke 16:14-16 Why False TeachersMockthe Truth, Part 2 - John MacArthur
Luke 16:16-18 Why False TeachersMockthe Truth, Part 3 - John MacArthur
JESUS AFFIRMS A TRANSITION FROM
THE LAW AND PROPHETSTO THE GOSPEL
The Law and the Prophets - This phrase refers to the Old Testament. The
literal Greek reads "the law and the prophets until John." Were proclaimed
is added by the NAS translators but is not in the Greek. The ESV adds the
verb "were" and has "were until John." The NET has "were in force." The
NRSV has "were in effect."
The Law and the Prophets alludes to the fact that the Pharisees hadaccessto
the truth of the Law (of Moses,the Torahfrom Genesis to Deuteronomy) and
the Prophets (standing for the remainder of the OT).

15. Steven Cole - Jesus represents a new phase in God’s program. What the Law
and the Prophets proclaimed and promised found fulfillment in the personof
Jesus Christ. John the Baptist was the transitional figure, with a foot in both
eras. He was the messenger, prophesiedby Malachi, who prepared the way of
the Lord. Jesus is that Lord in human flesh, the long-promised Messiah, born
of the seedof the woman, who came to crush the serpent’s head (Ge 3:15-
note). But Jesus makes itclearthat even though a transition has takenplace,
it did not nullify or set aside the Law. (Scoffing or Submitting? )
NET Note adds that "There is no verb in the Greek text; one must be
supplied. Some translations (NASB, NIV) supply "proclaimed" basedon the
parallelism with the proclamation of the kingdom."
The New Jerusalemparaphrase has "'Up to the time of John it was the Law
and the Prophets; from then onwards, the kingdom of God has been
preached, and everyone is forcing their way into it." Jesus is not saying that
the Law was destroyed, for in Christ Himself the Law was fulfilled (Mt 5:17-
note). In fact the very next passageLuke 16:17 makes it clearthat Jesus was
not saying the Law was canceled(cf Paul's assessmentofthe Law
"holy...spiritual...good" = Ro 7:12, 14, 16-note).
Jesus made a similar statement about the Law in His Sermon on the Mount
“Do not think that I came to abolish the Law or the Prophets;I did not come
to abolish but to fulfill. 18 “Fortruly I say to you, until heaven and earth pass
away, not the smallestletter or stroke shall pass from the Law until all is
accomplished(PARALLELING Lk 16:17). 19 “Whoeverthen annuls one of
the leastof these commandments, and teaches others to do the same, shall be
calledleastin the kingdom of heaven; but whoeverkeeps and teaches them, he
shall be called greatin the kingdom of heaven. 20 “ForI sayto you that
unless your righteousness surpassesthatof the scribes and Pharisees, youwill
not enter the kingdom of heaven. (Mt 5:17-20-note)

16. Until John; since that time - Luke uses similar markers of time "from this
time: and "from now on" in Lk 1:48; 5:10; 12:52;22:18, 69. Notice that here
we find two time phrases (until, since that time - see importance of querying
expressions oftime) which mark "a shift in era, from law to kingdom." (NET
Note)In contextsince that time refers to the time of John the Baptist's ("John
the Immerser's")coming. One can look at the ministry of John the Baptist
(who prepared the way for Messiah)as the "dividing line" betweenthe Old
Testamentand the New Testament. To reiterate, this statement DOES NOT
mean that the OT ceasedwith John the Baptist. In fact what Jesus is showing
in a sense is the "seamlessconnection" betweenthe OT and John's ministry
which did herald the onsetof a new era.
Guzik on since that time - (the time ending with John ministry) the goodnews
of a new covenantis presented, with an order that is different than the law yet
it fulfills the law.
MacArthur explains "The Old Testamentera, the era of promise, concluded
with the ministry of John the Baptist, the lastof the Old Testamentprophets.
In addition to being the final representative of the Old Testamentera of
promise, John was also the first representative of the New Testamentera of
fulfillment; his ministry bridged the two eras. He not only predicted Messiah’s
appearance, but also witnessedit. Because ofhis unique position and his
privilege to be Messiah’s forerunner, Jesus declaredJohnto have been the
greatestpersonwho had ever lived up until his day (Mt. 11:11). In his
outpouring of praise to God, John’s father, Zacharias, had noted the
fulfillment of the Old Testamentpromises in the coming of the Messiah(Lk
1:67-79). John’s ministry reachedits climax when he baptized Jesus the
Messiah. The transition from John to Jesus, from the Old Testamentera of
promise to the New Testamentera of fulfillment was complete. “He must
increase,”Johnsaid of Jesus, “but I must decrease”(John3:30). Notlong
afterward, John was imprisoned and executedby being beheaded(Mt 14:3-
12). (Ibid) (Bolding added)

17. Leon Morris adds that "The coming of Jesus markeda watershed. Up till then
God’s revelation had been made in the law (strictly the books Genesis to
Deuteronomy) and the prophets. The combined expressionstands for the
whole Old Testament. This operated right up to the time of John the Baptist."
(TNTC)
Life Application Bible Commentary –Johnthe Baptist's ministry was the
dividing line betweenthe Old and New Testaments (John1:15-18). Up until
his time, the only revelationof God available to people came through the Law
and the Prophets. But since that time, that is, since John's and Jesus'arrival,
the goodnews of the kingdom of God is being preached. Yet, that Good News
was the culmination of all that the Law demanded and the Prophets foresaw.
Nothing had changedwith Jesus'coming, and those who recognizedHis true
identity realized that the Kingdom had come and were forcing their way into
it (See discussionbelow), so desiring to be part of it.
Darrell Bock - Here are the two basic eras as far as Luke is concerned. There
is the era of promise and the era of preaching of the goodnews of fulfillment.
The dividing line is John. He prepared a people (Lk 1:15–17), andnow the
new era is being preached. Jesus’arrival means the new era’s arrival. The
way of God is found in his kingdom preaching. Thus it is not the Pharisees’
scoffing that carries authority, but Jesus’exhortations about how to walk with
God. (Luke 16:1-31 Generosity:Handling Money)
Holman New TestamentCommentary explains the Law and the Prophets
"were God's method of revelationfor people up until John. John introduced
something, or someone, betterthan the law and the prophets. John introduced
Jesus. Jesusintroduced the presence of the kingdom of God."
Prophets (4396)(prophetes from próphemi = literally to tell beforehand in
turn from pró = before, in front of, forth, on behalf of + phemí = speak, tell) is
primarily a forth-teller or one who speaks outGod’s message, primarily to

18. their own generation, usually always calling the people to God's truth for
them at that moment, often using the phrase "Thus saith the Lord." In the
NT uses, prophetes referred usually to a personin the OT who spoke under
divine influence and inspiration thus foretelling future events or exhorting,
reproving, and threatening of individuals or nations as the ambassadorof
God and the interpreter of His will to men. Hence the prophet spoke not his
own thoughts but what he receivedfrom God, retaining, however, his own
consciousnessandself–possession.
The Kingdom of God - One must understand that there are two phases to the
Kingdom of God. The first phase is the invisible, internal Kingdom of God
and which He later describedas "in your midst” (Lk 17:21-note), the
Kingdom in which the King reigns in the heart of the person who has accepted
Jesus as Messiah. To proclaim the Kingdom of God is to preach the Gospel, to
proclaim the goodnews of salvation, explaining how one can enter the
Kingdom of God. When the King returns on "the day that the Sonof Man is
revealed," (Lk 17:30-note)the heart of every person will also be revealed as to
whether they sought the kingdom of "self" orthe kingdom of the Savior! The
future phase of the Kingdom of God is known as the Messianic Age orthe
Millennial Kingdom.(See more detailed explanation of Jesus'meaning of the
Kingdom of God in notes on Luke 17:20-21). Jesus knew the Jews were
looking for the future aspectof the Kingdom of God, but His preaching and
that of His disciples was to explain how one could enter the invisible aspectof
the Kingdom of God in the present and in that waythey would be assuredof
experiencing the visible Kingdom of God in the future.
Since that time the Gospelofthe kingdom of God has been preached - Since
the time of John the Baptist's coming on the scene as the forerunner of the
Messiah. Mt3:1-2 records "Now in those days John the Baptistcame,
preaching in the wilderness of Judea, saying, “Repent, for the Kingdom of
heaven (= Kingdom of God) is at hand.” Keep in mind that the OT (Law and
prophets) were like a giant finger (so to speak)pointing toward One Person,

19. the Messiah(e.g.,there were over 330 Messianic prophecies).Johnthe Baptist
prepared the way for the Messiahwith his proclamation of the Kingdom.
When the Messiahcame, the King of the Kingdom had arrived and He came
preaching the "goodnews" ofthe Kingdom of God, the same messageallof
His disciples have been preaching now for the past 2000 years and are
commanded to preach until the King returns and brings in His Millennial
Kingdom.
NET Note - The kingdom of God is a major theme of Jesus. It is a realm in
which Jesus rules and to which those who trust him belong. See Luke 6:20-
note; Luke 11:20-note;Luke 17:20–21-note.
Luke uses the specific phrase Kingdom of God more than any other NT
writer. Of course the synonymous phrase Kingdom of Heaven is emphasized
in Matthew's Gospel. Here are Luke's uses of Kingdom of God:
Lk. 4:43; Lk. 6:20; Lk. 7:28; Lk. 8:1; Lk. 8:10; Lk. 9:2; Lk. 9:11; Lk. 9:27;
Lk. 9:60; Lk. 9:62; Lk. 10:9; Lk. 10:11; Lk. 11:20;Lk. 13:18; Lk. 13:20;Lk.
13:28;Lk. 13:29;Lk. 14:15; Lk. 16:16;Lk. 17:20;Lk. 17:21; Lk. 18:16;Lk.
18:17;Lk. 18:24;Lk. 18:25; Lk. 18:29;Lk. 19:11;Lk. 21:31; Lk. 22:16;Lk.
22:18;Lk. 23:51)
Mark's Gospelin a sense describes this "transition" from the OT and the
ministry of John the Baptist to the ministry of Jesus...
Now after John (THE BAPTIST)had been takeninto custody, Jesus came
into Galilee, preaching the Gospelof God, 15 and saying, “The time is
fulfilled, and the kingdom of God is at hand; repent and believe in the
Gospel.” (Mark 1:14-15)

20. POSB explains that "Jesus seesthe period of Israel(the Law and the
prophets) lasting up to and including the ministry of John the Baptist. As
God's MessiahHe ushered in a new period and socialorder, that is, the
Kingdom of God. The Kingdom of God is presently a spiritual kingdom that
occurs within a man and takes effectin the acts and behavior of men. Since
Jesus has come, every man is to let Godrule and reign in his heart and life.
The kingdom is now preached, a messagewhichdoes not value what a man
has, but what a man is—whathe is within his heart. The message now centers
upon the individual and his eternalpotential in God, not upon material and
temporal blessings.
Leon Morris on Luke's first use of the Kingdom of God (Lk 4:43-note) -
Luke’s first mention of the kingdom of God, which was the favorite theme in
Jesus’teaching. It is a very large subject. Here it must suffice to say that it is
God’s rule in action. (It stands for the rule of God in all of life.) The Jews
lookedforward to a time when God would asserthimself as King over the
nations. Jesus taught that God’s kingdom had alreadycome in him, in the
authority with which he combated evil. In a sense the kingdom was a present
reality. In anothersense it was yet to come in all its fullness. (TNTC)
Gospel(2098)(euaggelionfrom eú = good+ aggéllo = proclaim, tell) is literally
goodnews or glad tidings. In the NT euaggelionis used only of God's message
of salvationin three senses (1)actof proclamation(preaching the gospel)(1
Cor 4:15), (2) the work of evangelization(spread of the gospel)(Phil 4:3), (3)
the contentof the messageas an offer of salvation(good news)(Ro 1:16)
Preached(the gospel, goodnews)(2097)(euaggelizo/euangelizo from eu =
good, well + aggéllo = proclaim, tell; English= evangelize)means to announce
goodnews and in this context it is the good news that the King has come and
died for our sins to provide a way for sinners to enter into the Kingdom of

21. God by grace through faith, not by works of righteousness (Titus 3:5) as
emphasized by the Pharisees orin Paul's day by the Judaizers.
Holman New TestamentCommentary – Jesus introduced the presence ofthe
kingdom of God. It was not enoughany more to be an expert in explaining
and in obeying God's Word found in the law and the prophets. Now one must
answerthe call to enter God's kingdom. Pharisees, if you want to keepup to
date with God, Jesus declared, then listen to the new Word of God—the Word
taught and revealedin the life of Jesus.
And everyone is forcing his wayinto it - The easypart of this phase is
identifying the "It" of course as the Kingdom of God. Howeverthere is a
difference of opinion on what everyone is forcing his way into it means. One
can see the interpretative differences even in the translations (which of course
always have some element of interpretative bias even those consideredmore
"literal")Translations #1-3 below interpret the verb biazo as passive voice
(subject is a recipient of the action), whereas the others (the majority)
interpret the verb biazo as middle voice (subject initiates the action and
participates in the carrying out of the action).
everyone is urged to enter it. (Lk 16:16NET)
everyone is eagerto getin. (Lk 16:16NLT)
everyone is strongly urged to enter it. (Lk 16:16CSB)
everyone forces his way into it. (Lk 16:16ESV)
everyone is forcing his wayinto it. (Lk 16:16NIV)
everyone tries to enter it by force. (Lk 16:16NRS)
everyone is pressing into it. (Lk 16:16NKJ)
everyone who enters does so with violence. (Luk 16:16 NAB)

22. To summarize these translations, there are basicallytwo ideas - (1) everyone is
forcing their way into the Kingdom of Godand (2) everyone is strongly urged
to enter the Kingdom of God. Of course the problem with a literal adherence
to translation #1 is that it might seemto imply that one can work to obtain
salvation. If I force myself hard enough by my self-efforts, I cangain entry
into the Kingdom of God. Of course we know that Scripture elsewhere clearly
teaches that salvationis by grace through faith, not works lestwe would/could
boast!(cf Eph 2:8-9).
Leon Morris summarizes the possibilities - There is a problem with every one
enters it violently. If the verb biazetai is middle (middle voice)it means
‘presses hard’, if passive (passive voice), ‘is pressedhard’, ‘urged’. Some see
the meaning (ED: A THIRD POSSIBILITY)as ‘every one treats it (ED: THE
KINGDOM OF GOD)violently’, but this seems unlikely. There may be the
thought of pressing into the kingdom ‘with the greatestearnestness,self-
denial and determination, as though with spiritual violence’(Geldenhuys). Or
Jesus may mean that those pressing into the kingdom must be at leastas much
in earnestas the violent men of Palestine who tried to bring it in by force of
arms. (TNTC)
Holman Apologetics Commentaryon the Bible has an excellentsummary of
this difficult section- As for the meaning of biazō, the basic sense is “to apply
force.” Severalproposedinterpretations for Luke 16:16 bear examination
(Leaney 1958, 223-24;BAGD 140-41;BAA 280-81). First, the term may be
negative and in the middle voice: “allact violently againstit.” On this
rendering the kingdom is subject to universal opposition(Ellis 1974, 203,
mentions demonic forces). This view presupposes a linkage to Matthew, since
in the Mattheanpassage the force is clearly negative, where the whole world
stands opposedto the kingdom. But...the link betweenMatthew and Luke
here is doubtful (ED: SEE DISCUSSION OF Mt 11:12 BELOW). Second, the
term may be positive and in the middle voice: “everyone tries to force his way
into it” (Hendriksen 1978, 774;Manson1949, 134-35;Schrenk, TDNT 1:612).

23. But does this positive outlook match Jesus’experiences? Farfrom everyone
running to press their way into the kingdom, resistanceto Jesus’teachings
and claims has been the common theme. Third and most probable, the verb
may have a softenedforce and be in the passive voice:“all are urged
insistently to come in” (Schweizer1984,258;Fitzmyer 1985, 1117). The HCSB
adopts this approach. This view fits the context, where Jesus exhorted his
opponents constantlyin a bid to persuade them to acceptHim. Jesus
presentedthe messageto all, and all were given the chance to enter and share
in the kingdom’s benefits (cp. Lk 14:15-24). But if one was to share in the
kingdom message,one must respond to Jesus’authority—not scoffat it (Lk
16:14). This third option obviously relieves the difficulties raised above in the
introductory paragraph. If the image Luke meant to conveyis of people being
urged to enter the kingdom, there is no question of their entering forcibly,
being forced in by another, or working their way to salvation.
ESV Study Bible analyzes the ways Lk 16:16 have been interpreted -
"Everyone forces his wayinto it is a puzzling and much debated statement.
Greek biazō means “to use force,” but the verb form here (biazetai) could be
either in the middle voice (“everyone is using force” to enter into it) or in the
passive voice (“everyone is being forced [or forcefully urged]” to enter into it).
The meaning in the ESV text, “everyone forces his wayinto it,” is possible
grammatically and fits the meaning of the same verb when used in Mt 11:12
(ED: BUT AS NOTED BELOW MATTHEW'S CONTEXT IS NOT
IDENTICAL TO Lk 16:16). By this interpretation, the verse suggeststhat
exercising the faith that brings one into the kingdom and keeps one there
involves a kind of holy “violence” towardoneselfin the form of repentance
and self-denial(ED: THIS IS SIMILAR TO THE INTERPRETATIONSBY
HENDRIKSEN, MACARTHUR AND MACDONALD DISCUSSED
ABOVE). Some interpreters object, however, that this view does not fit wellin
the context, for not everyone is forcing their way into the kingdom and in fact
many are rejecting it. In addition, there is arguably some tensionbetween
forcing one’s way into the kingdom (ED: WHICH SUGGESTSONE'S
"WORKS" ARE IMPORTANT TO BRING ABOUT SALVATION) and the
emphasis throughout the Gospels onentering the Kingdom of God (ED: I.E.,

24. "SALVATION" IS) by faith. These interpreters have favoredthe meaning in
the ESV footnote, “everyone is forcefully urged into it.” The verb takes that
sense elsewhere (see Ge 33:11;2 Sa 13:25, 27;parabiazomai has this meaning
in Lk 24:29-note ["they urged Him"]; Acts 16:15 ["she urged us"]). This is
similar to the idea of Luke 14:23 ("compelthem to come in")(see note on
Luke 14:21–24). Onthis view, the meaning of biazō would be different from
its sense in Matt. 11:12, but the verses appearin different contexts and the
meaning may be different as well."
William Hendriksen explains everyone is forcing his way into it this way (he
favors interpreting biazo as in the middle voice = “everyone is forcing his
way”)- The Pharisees seemedto have been of the opinion that they could
enter the kingdom of God by circumventing the Law. The most glaring
examples of this are found in Mt 15:1-9; 23:16-26. Butwhat is necessaryis
that men vigorouslypress forward into the Kingdom, and this is exactlywhat
since the days of John the Baptistcourageous menhad been doing. Entrance
into the Kingdom requires genuine self-denial, earnestendeavor, untiring
energy, utmost exertion (ED: BUT I WOULD ADD THAT NONE OF THESE
ACTIONS/ATTRIBUTES ARE EVEN REMOTELYPOSSIBLE WITHOUT
THE ENABLING POWER OF THE SPIRIT, WHO IS INSTRUMENTALIN
THE NEW BIRTH OF EVERY SOUL). (BakerNew TestamentCommentary
– Exposition of the GospelAccording to Luke)
MacArthur seems to favor interpreting biazo as in the middle voice explaining
that here in Lk 16:16 Jesus is saying "that people were forcing their way into
it (THE KINGDOM OF GOD WHICH) is another reminder that entering the
kingdom is a hard, difficult struggle. While salvationis by no means a purely
human effort, true repentance nevertheless involves the will acting in self-
denial. “If anyone wishes to come after Me,” Jesus solemnlydeclared, “he
must deny himself, and take up his cross daily and follow Me” (Luke 9:23-
note; cf. Lk 14:26-27-note), since “whoeverwishesto save his life will lose it,
but whoeverloses his life for My sake, he is the one who will save it” (Luke

25. 9:24-note). There is a monumental struggle in the sinful human soul to crush
pride and self-will and come to total penitence. *(ED:AND WHILE WE
MUST MAKE THIS CHOICE OF OUR WILLS, IT IS THE HOLY SPIRIT
WHO ENABLES US TO MAKE CHOICES THAT DENYOUR SELF AND
TAKE UP OUR CROSS - FALLEN FLESHLEFT TO ITSELF WOULD
NEVER SEEK TO DENY SELF OR DIE TO SELF!)(MacArthur New
TestamentCommentary – Luke 11-17)
William MacDonaldhas an interesting comment that seems to favor biazo in
the middle voice - "Everyone is pressing into it" means that those who did
respond to the messageliterally stormed into the kingdom. The tax collectors
and sinners, for instance, had to jump over the roadblocks setup by the
Pharisees.Others had to deal violently with the love of money in their own
hearts. Prejudice had to be overcome." (Believer'sBible Commentary)
Darrell Bock onthe other hand favors the passive voice interpretation of
biazo explaining that "the voice of the verb is ambiguous in Greek. Is it
middle, so the force is applied by everyone? Or is it passive, so force is applied
to everyone—andif so, in what sense?I would argue that the term is passive
and thus that Jesus is speaking ofthe persuasionapplied to all through
preaching (for details, Cortés and Gatti 1987:247–59).The preaching of the
goodnews offers the opportunity to enter into kingdom benefits. Through this
messageallare urged to enter in. The time of fulfillment has come, and all are
askedto share in its blessing. But to do so one must hear Jesus, not scoffat his
authority." (Luke 16:1-31 Generosity:Handling Money)
Steven Cole - Jesus refers to these as “forcing” their way into the kingdom.
This is a difficult phrase, in that the Greek verb can be either middle or
passive voice. If it is passive, it could be translated, “Everyone is urged
insistently into it” (Darrell Bock, Luke [Baker], 2:1349-1354,argues forthis
view). But most commentators argue for the middle voice, which views the

26. subject as participating in the results of the action. Here it means that each
person takes the initiative to press his way into the kingdom. I believe that
contextually this is the better view. “Everyone” does notrefer to every single
person in Israel, but rather to the greatmultitude of sinners who were
flocking to hear Jesus and respond to His messageofgrace (Lu 15:1), in
contrastto the few Pharisees who were responding. Jesus is saying to the
Pharisees,“While you guys sit around scoffing, the very people whom you
despise are stampeding into the kingdom!” The phrase, “forcing his way into
it,” implies that salvationrequires strong desire, firm resolution, and earnest
effort and focus to obtain it (Jonathan Edwards develops these points in his
sermon, “Pressing into the Kingdom of God”). You must not be indifferent
and passive when the salvation of your soul is at stake!If you are not saved,
nothing in life should matter to you more than how you canget saved. You
won’t accidentallyget savedwhile you devote yourself to everything else
under the sun, but never devote any effort to understanding spiritual matters.
While we are not savedby our efforts, but only through faith in the blood of
Jesus, the mark of a person who has come to genuine saving faith is a
subsequent life of increasing submissionto the Lord Jesus Christ. (Scoffing or
Submitting?) (Bolding added)
Earlier Jesus had issueda command to strive in the context of salvationand
some see it as a parallel to Lk 16:16 which describes everyone forcing their
way into the Kingdom of God.
Luke 13:24 (see commentary) “Strive to enter through the narrow door; for
many, I tell you, will seek to enter and will not be able.
Guzik has an interesting thought - In Jesus’day, there were hundreds of
revolutionaries willing to use violence to bring in the kingdom of God. While
we do not imitate their violence, we do imitate their dedication, their
willingness to sacrifice, and their passionto see the Messiahreign. In a sense,
we are also at war.

27. Forcing...way(971)(biazo from bia = violence) means to overpower, impel, but
also to rush into. To use or apply force, to inflict violence on. As noted above,
in the middle voice the idea is to overpoweror apply force and in the passive
voice the idea is to urge, strongly urge or constrain. The only other use of
biazo is in Mt 11:12 - see discussionbelow). We see these 2 main senses (apply
force versus strongly urge) in the uses in the Septuagint (Ge 33:11;Ex 19:24;
Dt. 22:25; 22:28;Jdg. 13:15-16;19:7; 2 Sa 13:25; 13:27;Est. 7:8)
Genesis 33:11 "Pleasetake my gift which has been brought to you, because
God has dealt graciouslywith me and because Ihave plenty." Thus he urged
him (Lxx = biazo - strongly urge) and he took it.
Judges 13:15 Then Manoahsaid to the angelof the LORD, "Pleaseletus
detain (Lxx = biazo - strongly urge) you so that we may prepare a young goat
for you."
Judges 19:7 Then the man arose to go, but his father-in-law urged (Lxx =
biazo - strongly urge) him so that he spent the night there again. (Jdg 19:7
NAU)
2 Samuel 13:25 But the king (DAVID) saidto (HIS SON)Absalom, "No, my
son, we should not all go, for we will be burdensome to you." Although he
(ABSALOM) urged (Lxx = biazo - strongly urged) him, he (KING DAVID)
would not go, but blessedhim (ABSALOM). 26 Then Absalom said, “If not,
please let my brother Amnon go with us.” And the king said to him, “Why
should he go with you?” 27 But when Absalom urged (Lxx = biazo - strongly
urged) him (KING DAVID), he let Amnon and all the king’s sons go with him.
(DAVID DID NOT KNOW HE WAS CONSPIRINGTO KILL AMNON
FOR HAVING VIOLATED HIS SISTER TAMAR - 2 Sa 13:28)

28. Exodus 19:24 Then the LORD said to him, "Go down and come up again, you
and Aaron with you; but do not let the priests and the people break through
(Lxx = biazo meaning forcefully, with violence)to come up to the LORD, or
He will break forth upon them."
Deuteronomy 22:25 “But if in the field the man finds the girl who is engaged,
and the man forces(Lxx = biazo meaning forcefully, with violence)her and lies
with her, then only the man who lies with her shall die.
Esther 7:8 Now when the king returned from the palace gardeninto the place
where they were drinking wine, Haman was falling on the couch where Esther
was. Then the king said, "Will he even assault (Lxx = biazo meaning
forcefully, with violence)the queen with me in the house?" As the word went
out of the king's mouth, they coveredHaman's face.
The only other use of biazo is in Mt 11:12 which will be examined with several
comments (with the awarenessthat Matthew's passage has beensubject to a
number of different interpretations) because some suggestthis is a parallel
passagethat canhelp us interpret Jesus'meaning of biazo here in Luke 16:16.
However, as discussedbelow, Matthew's use of biazo is in a different context
so that they are not perfectly parallel passages.
“From the days of John the Baptist until now the Kingdom of heaven suffers
violence, and violent (biastes = one who uses force, impetuous, used only here
in NT) men take it by force (harpazo = seize by force, same word used to
describe the "Rapture")."
Holman Apologetics Commentaryon the Bible - Another issue is the influence
of Matthew 11:12-13 for interpreting Luke 16:16. The passages have distinct

29. contexts and must be approachedindividually. Matthew’s wording is
different; he also saidthe kingdom of heaven arrives violently or suffers
violence (biazetai) and that men of violence take it by force (biastai). While
“kingdom of heaven” and the “kingdom of God” present the same idea, the
rest of the imagery differs significantly. What Matthew attributed specifically
to violent men must be attributed to all people in Luke, if indeed Luke and
Matthew are takento be parallel here. It is best to conclude that Matthew is of
no value in determining how to handle Luke’s wording and that the remarks
take place in distinct settings.
John MacArthur comments on Matthew's use of biazo which as emphasized
above is not the same context as Luke's use - The form of biazō (from which
suffers violence comes)canbe read as either a Greek passive voice ormiddle
voice.
As a passive voice, it would carry the idea of being oppressedortreated
violently, which would indicate that violence is brought on the kingdom of
heaven by those outside of it. The Pharisees andscribes had attackedJohn
verbally, and Herod had attackedhim physically. The kingdom was being
violently denied and rejected;and because it was being rejectedin its spiritual
dimension, the kingdom would not come in its earthly, millennial dimension.
Soonthe enemies of the kingdom would kill not only John but even the
MessiahHimself. They would destroy both the herald and the King.
In the middle voice the verb carries the active idea of applying force or of
entering forcibly—in which case the translation would be, "The kingdom of
heaven is vigorously pressing itself forward, and people are forcefully entering
it." With its focus in John the Baptist, the Kingdom moved relentlessly
through the godless,sin-darkenedhuman system that opposedit.

30. The first (passive voice)of those two interpretations is negative and the second
is positive (middle voice);but both are true. As alreadyseen, the negative is
illustrated by the persecutionof John. The positive is illustrated by the many
people that John's preaching led to the Lord, just as the angelpredicted: "He
will turn back many of the sons of Israelto the Lord their God. And it is he
who will go as a forerunner before Him in the spirit and power of Elijah, to
turn the hearts of the fathers back to the children, and the disobedient to the
attitude of the righteous;so as to make ready a people prepared for the Lord"
Lk 1:16-17.
Although both interpretations are possible and true, the secondseems
preferable in the context. Jesus had already taught that the few who enter the
kingdom do so by first finding and then entering the narrow gate and walking
the narrow way (Mt. 7:13-14). He also saidthat citizenship in His kingdom
requires denying self, taking up one's cross, and following Him (Mt 16:24;cf.
Mt 10:38). Following the Lord demands earnestendeavor, untiring energy,
and the utmost exertion (ED: CLEARLY THIS IMPLIES THAT SUCH A
PERSON IS ENABLED SUPERNATURALLY BY THE SPIRIT TO CARRY
OUT SELF-DENIAL, ETC. IN OTHER WORDS "SELF" IS NOT GOING
TO DENYSELF!). To be a Christian is to swim againstthe flow of the world,
to go againstits grain, because the adversary—Satan, his demons, and the
world system—are extremely powerful. Those who enter the kingdom of grace
through faith in Christ do so with great effort through the sovereignpowerof
the convicting and converting Holy Spirit (ED: AND SUCH CONVERTS
MUST THEREAFTERCONTINUALLY RELY ON THE SPIRIT'S POWER
- SEE Galatians 3:3-note). (MacArthur New TestamentCommentary –
Matthew 8-15)
Let me try to summarize - Regardless ofhow one interprets biazo, it is clear
that the Pharisees had missedwhat was really of value in God's eyes (Lk
16:15)while all around them were those who realized their need (cf Lk 15:1)
and they were seeking forcefully (energetically)or being urged to hear and

31. respond the proclamationof the goodnews of the Gospelso that they might
gain entrance into the Kingdom of God (be justified).
(T. T. Shore, M. A.)
WILLIAM BARCLAY
Before Jesus the law and the prophets had been the final word of God; but
Jesus came preaching the kingdom. When he did, the most unlikely people,
the tax-collectorsand the sinners, came storming their way into the kingdom
even when the scribes and Pharisees wouldhave setup barriers to keepthem
out. But Jesus emphasizedthat the kingdom was not the end of the law. True,
the little details and regulations of the ceremoniallaw were wiped out. No
man was to think that Christianity offered an easyway in which no laws
remained. The greatlaws stoodunaltered and unalterable. Certain Hebrew
letters are very like eachother and are distinguished only by the serif, the
little line at the top or bottom. Noteven a serif of the greatlaws would pass
away.
BRIAN BELL
The Pharisees prided themselves on their careful observationof the Law &
often
accusedJesusofdisregarding their laws & traditions.
2.9.1. In vs.17 Jesus affirmed the lasting importance of the moral truth in

32. the Law. And, in vs.18 he gave an example of that.
2.10. (16)The verse does not mean that the authority of the Torah and the
Prophets
came to an end when John appeared. But since then, in addition to their
witness,
GoodNews of the Kingdom of God, has been proclaimed directly, first by
John &
now by Yeshua, with the result that everyone(everyrace & kind) is pushing to
get in.1
1
Stern, D. H. (1992). JewishNew Testamentcommentary: A companion
volume to the JewishNew Testament.
3
2.10.1.ParallelPassageMt.11:12 “fromthe days of John the Baptist until now
the
kingdom of heaven suffers violence, and the violent take it by force.”
2.10.2.The “violent” decisionone must make in order to enter the kingdom…
2.10.2.1.“Strive to enter through the narrow gate, for many, I sayto you,
will seek to enter and will not be able.” Lk.13:24
2.10.2.2.Or, “he must deny himself, & take up his cross, & follow me.”
2.10.3.If any man is coming to the Kingdom, he comes that way!

33. JIM BOMKAMP
VS 16:16-18 - “16 “The Law and the Prophets were proclaimed until
John; since that time the gospelofthe kingdom of God has been preached,
and everyone is forcing his way into it. 17 “But it is easierfor heaven and
earth to pass away than for one stroke ofa letter of the Law to fail. 18
“Everyone who divorces his wife and marries another commits adultery, and
he who marries one who is divorced from a husband commits adultery.” -
Jesus tells those gatheredtogetherwith him about the kingdom of God having
been preachedand everyone forcing their way into it, however He says that
not one stroke of a letter of the Law is going to fail
2.1. This verse poses a few different challenges in interpretation.
2.2. First of all though, the contextof this teaching by Jesus is still
a public place where He is teaching His disciples lessons to prepare them for
that period of time when the church is inaugurated, and we would assume
because ofthe application of the Parable Of The Rich Man And Lazarus
which Jesus next teaches thatthere are some Pharisees presenthearing Him.
2.3. Likewise, in this context Jesus has most recently been teaching
His disciples principles about stewardshipand financial responsibility,
teaching them that a person could not serve both God and mammon (riches).

34. At the conclusionof that teaching we saw also that the Pharisees hadbegun
scoffing at Jesus because theywere lovers of money and Jesus had implied
that people would be wise to store up their treasures in the things that are
eternal not temporal. In reply to their scoffing, Jesus hadjust told the
Pharisees thatthey were those who justified themselves in the sight of men
howeverGod knew their hearts.
GENE BROOKS
Luke 16:16-18 - Don’t miss commitment: In their drive to force their way
into God’s kingdom by rigorous legalism, the Pharisees have missedthe basic
messageofcovenantcommitment to God and others. Covetousness is not just
in money, but in relationships, too. One candesire another person’s wealthor
another person’s marriage partner.
ADAM CLARKE
The law and the prophets were until John - The law and the prophets
continued to be the sole teachers till John came, who first beganto proclaim
the gladtidings of the kingdom of God: and now, he who wishes to be made a
partakerof the blessings ofthat kingdom must rush speedily 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 savedmust imitate those who take a city by storm -
rush into it, without delay, as the Romans are about to do into Jerusalem. See
also on Matthew 11:12; (note).

35. THOMAS CONSTABLE
Verse 16
The Hebrew Scriptures should have been of primary importance to the
Pharisees.Theypointed to the coming of Messiah. Since Johnthe Baptist had
come the messagethat he and Jesus had proclaimed had been that the
Messiahwas presentand the kingdom was at hand. A new era had begun with
John"s preaching, not the kingdom. The Pharisees haddisregardedthat
preaching and in doing so had rejectedthe teaching of the Old Testament
even though their fellow Jews were trying to getinto the kingdom (cf. Luke
13:24;Luke 14:15;Mark 7:8-9).
The fact that Jesus saidsomething similar about the kingdom on another
occasionthat Matthew recordedhas raisedquestions about Jesus" meaning
here and there (cf. Matthew 11:12-13). In Matthew , Jesus" point was this.
The Jewishreligious leaders were trying to bring in the kingdom in their own
carnalway while refusing to acceptGod"s waythat 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 eagerto enter the kingdom, but the religious leaders were
hindering them by rejecting John and Jesus" ministries.
". . . those pressing into the kingdom must be at leastas much in earnestas
the violent men of Palestine who tried to bring in the kingdom by force of
arms. In the contextwe may think of men like the astute steward." [Note:
Morris, p251.]

36. STEVEN COLE
To paraphrase and give the flow of thought in 16:14-18, Jesusis saying, “You
Pharisees pride yourselves on keeping the Law, but God knows your
hypocritical hearts. What you’re missing is that the old dispensationcame to a
climax in John’s ministry, since he introduced the goodnews of the coming of
God’s king and kingdom. Ironically, while you are scoffing at Me and My
kingdom, the very ones you despise—the poorand the notoriously sinful—are
stampeding to get in. When I say that there has been a transition from the
Law to the Gospel, I don’t mean that the Law is setaside. Rather, it has been
fulfilled in Me. For example, I uphold the true intent of God’s Law regarding
divorce and remarriage, but you Phariseesneatlyset it aside with your liberal
interpretations.”
BOB DEFFINBAUGH
16 “The Law and the Prophets were proclaimed until John. Since that time,
the goodnews of the kingdom of God is being preached, and everyone is
forcing his way into it. 17 It is easierfor heaven and earth to disappear than
for the leaststroke of a pen to drop out of the Law. 18 “Anyone who divorces
his wife and marries another woman commits adultery, and the man who
marries a divorced woman commits adultery.
Jesus beganby referring to the fact that the former dispensationhad ended
with John the Baptist, and that at His appearance there was inaugurated a
new age, a new dispensation(v. 16). This new dispensation was welcomedby
many, in fact, Jesus said, men were pushing and shoving to get into this

37. kingdom. Men were violently trying to force their way in. This, then, was
regardedas a welcome change.
Rev. Bruce Goettsche
Luke 16:16-18 follows the story of the shrewd manager. In that story Jesus
taught us that we should live now in light of Heaven and part of that was
using our worldly wealthand resources to invest in eternity.
Then Jesus seems to shift gears very suddenly, like someone who decides to
turn right from the left lane of traffic. These religious leaders felt smug and
self-righteous. Theybelieved they did not need Jesus. Jesus wantedthem to
understand God’s true plan and purpose.
The Law and the Prophets were proclaimed until John.Since that time, the
goodnews of the kingdom of God is being preached, and everyone is forcing
his wayinto it.
The Law and the Prophets (the Old Testament)was proclaimeduntil John the
Baptist. The message ofthe Old Testamentwas pretty simple: live a holy life
(do what God says), repent of sin, offer your sacrifices, andpray for God to be
merciful to you. The Old Testamentway of salvationwas still through faith
(in the Promise of a Messiah)but the people were left somewhatuncertain of
their status before God.
With the coming of John the Baptist a new page is turned. John announced
the coming of the one who had been promised: the Lamb who would take

38. awaythe sin of the world. Jesus is that Lamb. He revealedHis authority in the
way He taught, the miracles He performed, and the forgiveness He promised.
He paid the penalty of our sin through His death in our place. Jesus invited
people to trust and follow Him and promised forgiveness, new life, and life
even beyond the grave.
As a result, Jesus observed, those who before felt alienatedand excluded
clamoredto enter this new Kingdom offeredby Christ. Picture a big crowd
that is pushing to get into a concertor to getthe hot Christmas present of the
year for their child or the crowd at an “afterChristmas sale”. People standin
line and rush in when the doors are open completely unaware of those around
them (often with tragic results). All they cansee is the benefit that is ahead.
The common people saw the blessing of what Jesus was offering. The Scribes
and Pharisees criticizedJesus andresistedhis message. Go back to verse 15
and you see that Jesus said“you are the ones who justify yourselves in the
eyes of men.” The religious leaders believed they deservedGod’s blessing.
They felt they had earned Heaven. They didn’t need a Savior.
There are many of these kinds of people today. There is a large segmentof our
population who believe they can earn salvation;they “justify themselves”. If
you ask the majority of people today if they believe they will go to Heaven
when they die, they would tell you that they believe they will. If you ask them
why they believe this they say: “Because Ihave lived a pretty goodlife”. For
many, part of the waythey “justify themselves is by going to church.
What people don’t understand is that God has not called us to be “better than
average”,He calls us to be Holy as He is Holy. We are not free to change His
standards (even if the civil courts declare our sin to be “legal” orif we were
“having a bad day”). The standard is absolute and unchanging. The only way

39. for a personto feel they have earned salvationand eternallife is to either
lowerGod’s standard (thus minimizing our transgression), orvastly inflate
their own goodness.
We’ve had a picture of the gospelmessage this week. Think of sinful human
beings (that’s all of us) like the miners of Chile who were trapped in the coal
mine. They could do nothing to getthemselves out of the mine; they were
totally dependent on their rescuers who provided the means of escape in the
form of a tight little car that brought them to the surface. In a sense, as those
miners waitedfor a drill to bore a hole to their locationthey were like those in
the Old Testament. They had hope, but all they could do was wait for their
rescuer. The arrival of the “car” is similar to the coming of Jesus. Jesus
provides our means of escapefrom the penalty and life of sin by giving His life
as a payment for our sin. Instead of having to getinto a tube, we are askedto
trust Him, to bet our future on Him.
Those who have had stained lives, those who had been tossedaside by the
world, those who are caughtin the grip of their own addictions, those who are
tired of pretending they are something they know they are not . . . these people
were/are coming to Christ for salvationand new life. It is the only way out.
MATTHEW HENRY
He turned from them to the publicans and sinners, as more likely to be
wrought upon by his gospelthan those covetous conceitedPharisees(Luke
16:16): "The law and the prophets were indeed until John the Old-Testament
dispensation, which was confined to you Jews, continued till John Baptist
appeared, and you seemedto have the monopoly of righteousness and
salvationand you are puffed up with this, and this gains you esteemamong

40. men, that you are students in the law and the prophets but since John Baptist
appearedthe kingdom of God is preached, a New-Testamentdispensation,
which does not value men at all for their being doctors of the law, but every
man presses into the gospelkingdom, Gentiles as well as Jews, andno man
thinks himself bound in goodmanners to let his betters go before him into it,
or to staytill the rulers and the Pharisees have led him that way. It is not so
much a political national constitution as the Jewisheconomywas, when
salvationwas of the Jews but it is made a particular personalconcern, and
therefore every man that is convinced he has a soul to save, and an eternity to
provide for, thrusts to get in, lest he should come short by trifling and
complimenting." Some give this sense ofit they derided Christ or speaking in
contempt of riches, for, thought they, were there not many promises of riches
and other temporal goodthings in the law and the prophets? And were not
many of the best of God's servants very rich, as Abraham and David? "It is
true," saith Christ, "so it was, but now that the kingdom of God is begun to be
preachedthings take a new turn now blessedare the poor, and the mourners,
and the persecuted." The Pharisees,to requite the people for their high
opinion of them, allowedthem in a cheap, easy, formal religion. "But," saith
Christ, "now that the gospelis preached the eyes of the people are opened,
and as they cannot now have a veneration for the Pharisees, as they have had,
so they cannot content themselves with such an indifferency in religion as they
have been trained up in, but they press with a holy violence into the kingdom
of God." Note, Those that would go to heaven must take pains, must strive
againstthe stream, must press againstthe crowd that are going the contrary
way.
JOHN MACARTHUR
And so back to Luke 16:16, "The law and the prophets,” the Old Testament
as we know it, “were proclaimeduntil John. Since then” there's that key time
marker “the gospelofthe kingdom of God is preached." Holding onto the old

41. is not goodenough. Your problem is you have not moved to the gospelof the
kingdom of God. And what is the gospel? Goodnews. And what does it mean
"the gospelof the kingdom of God?" ThatGod has a kingdom. Godhas a
sphere of rule. God has a realm of life which can be entered and in which one
can dwell forever. The kingdom of God is open. The doors to the kingdom
are open but there's only one wayin and that is through Jesus Christ. The
gospelof the kingdom of God is being preached. John preachedit. "He's the
Lamb of God who takes awaythe sin of the world." John said, "I must
decrease;He must increase,"whichwas a way of saying, "Forgetabout me
and turn to Him." Since the ministry then of John the Baptist, Jesus has
become the focalpoint. The gospelofJesus is the fulfillment of all Old
Testamentpromises all the way back to Genesis 3:15, "The seedof the woman
who would come to crush the serpent's head," the promise in the...in the law
of Moses that a greaterthan Moses wouldcome, that a greatprophet would
come, that a ruler would come out of Shiloh, all of that in the Pentateuch. All
the Old Testamentsacrifices depictedthe one final sacrifice that Christ would
make. He is the true one of Godwho will come and be the Redeemerpictured
in all other unredeeming sacrifices.
The goodnews for sinners, the kingdom is open. The door is open. Christ is
that door. He said, "I am the way, the truth and the life. No man comes to
the Fatherbut by Me." John, at the end of his gospel, chapter20 verse 31,
says, "These have beenwritten that you may believe that Jesus is the Christ,
the Sonof God, and that believing, you may have life in His name." You have
life only when believing in Jesus Christ. In Acts 4:12, Peterpreaches, "There
is salvationin no one else. There is no other name under heaven that has been
given among men by which we must be saved." I did messagea couple of
years ago called"No Gospel, No Salvation." I think it was a two-part series, if
you're interested in following up on that. But Jesus saidthis is your problem.
Your problem is you're stuck not only in the law and the prophets but in a
twisted and perverted and apostate perspective because, as He said to them, if
you knew the Scripture, if you really knew what God meant by what He said
in the law and the prophets, you would believe in Me. “Searchthe Scripture,"
He said, "for they are they which speak ofMe." He says to Nicodemus, "How
can you be the teacherand not understand these things?" So, false religion

42. motivated by corrupt self-indulgence, resistantto the truth, self-justifying,
concernedabout receiving accoladesfrom men, but God knows the heart. It
is corrupt and stinking hypocrisy to Him and it all is because people don't
make the move to the gospelin which alone salvationis found. The end of
verse 16, "And everyone is forcing his way into it." That's a strange
statement, isn't it? We're going to find out what it means next time. Bow
with me in prayer.
This is all so potent to us, Lord, because it's so real. Thank you for exposing
us to it even though it's painful and sad because we needto know this so we
are not deceivedand seducedawayby people who appear to be God-lovers
who are really God-mockers. Help us to know the truth so that we can
proclaim it to others.
All of this, beloved, is summed up in one statement made by the apostle Paul
in 1 Corinthians 16:22. "If anyone does not love the Lord, the Lord Jesus, let
him be accursed. If anyone doesn'tlove the Lord, the Lord Jesus, lethim be
accursed." There is no other way. It's always the question: "Who speaks for
God?" The one who rightly represents the gospelwhich is consistentwith the
whole of biblical revelation.
JOHN MARARTHUR
Number 6, we saw that people in false religionreject the gospelof the
kingdom and this, of course, is what's pointed out in verse 16. "The law and
the prophets," meaning the Old Testament. That's what they calledit. The
Jews calledit the law and the prophets. The Old Testamentwasn'told to
them because there was no New so they called it the law and the prophets
"were proclaimeduntil John," John the Baptist. "Since then,” that's a very
important time marker, “since the coming of John the Baptist, you have the
ending of the old and the beginning of the new." And John the Baptist, as we
pointed out last time, is the bridge. "Since then the gospelof the kingdom of

43. God is preached." And the gospelofthe kingdom is that the door to the
kingdom of God is none other than Jesus Christ. He is the only way into the
kingdom. That is the goodnews. The kingdom of God is available. It is open
and the way in is Jesus Christand there is no other way. Acknowledging
Jesus as Messiah, as Lord, as Savior, is the good news of entrance into the
kingdom. You have never crossed into that reality. You have rejectedthe
gospelof the kingdom. The law and the prophets, that's until John the
Baptist. Since then, the gospelof the kingdom is preachedand you're stuck in
the pastand even in an apostate form of the past and not a true kind of
Judaism at all.
And then at the end of verse 16, He gives us this important statement: "And
everyone is forcing his wayinto it." You're on the outside. You have no
interest in it and yet there are many who are forcing their way into it. In fact,
anyone who comes into the kingdom realizes it is a struggle. It is hard. It is
difficult. And I think the way to understand this is Jesus is simply pointing out
the door is open. The gospelof the kingdom of God is being preachedand it
takes a magnificent effort for you to come into this kingdom. This is not just a
human work but there are components that involve the human will. It never
happens apart from the human will and the price is profound. He is saying,
look, the sinners, the tax collectors, the prostitutes, the riff-raff, the social
scum, they're coming into the kingdom and they're making the effort, the
struggle, that's so difficult. It takes the force of will to make that commitment
that you won't make.
Now we understand what He's talking about here and I'll show you. Just in
review, go back to Luke 9. This will all be familiar to you but it's a goodpoint
to review it. Luke 9:23, "If anyone wishes to come after Me” that is, if you
want to follow Christ; you want to come into the kingdom “let him deny
himself." First of all, deny yourself, self-denial. This is hating your own life.
John calls it hating your own life. Self-denial, complete abandonment of all
your own dreams, ambitions, hopes, desires, refusing to associate with the

44. wretched, sinful person you are any longer. This is the self-denial of true and
genuine repentance. This is the beating on your chest. Oh, God, be merciful
to me, a sinner, and save me. And take up your cross. Thatmeans on a daily
basis you're willing to die. Salvation is so important for you that if it costs you
your life, your actual physical life, that's a small price to pay and follow me
and then He defines what He means in verse 24, "Whoeverwishes to save his
life shall lose it." It's the end of you. It's over. You have to completely give
up all your own personalself-will, ambition and self-righteousness. Realize
you are a wretched sinner. Abandon all hope of saving yourself. This is called
losing your life. If you wish to save your life, you'll lose it. "Whoeverloses his
life for My sake, he is the one who will save it." You have to come to the point
where you rejectyourself and that was so hard for the self-righteous to do.
In the 13th chapter of Luke's gospel, we learna little bit more about what this
means. Verse 3, Luke 13:3, "I tell you, no, but unless you repent you will all
likewise perish." We're talking about repentance here. That is, you come
recognizing your sinfulness, your wretchedness. This is what it means to deny
yourself. This is what it means to lose your life. Let go of all that you are as a
sinner. Unless you do that, you will all likewise perish. He says it againin
verse 5. "Unless you repent, you will all likewise perish." And the language
even stronger, verse 26 of chapter 14, "If anyone comes to Me and doesn't
hate his own father and mother and wife and children and brothers and
sisters, yes, and even his own life, he cannot be My disciple." It's about hating
and loathing the sinful personthat you are and then being willing to carry
your cross and come after Me. It's like building a tower. You don't want to
do it until you've counted the costand decided whether you're willing to pay
it. It's like going to war if you're a king. You don't want to go to war unless
you know you canwin or else you strike a truce. In other words, you've gotto
be willing to make an assessmentof what this is going to costyou, and verse
33, it's going to costyou all that you have, everything.

45. And so this is why it's called forcing your wayinto the kingdom and this is
repeatedin other passagesin the gospels. There's a certainseizing of the
kingdom. There's a tremendous battle that goes onin the human sinful soul
to bring the person...to crush the pride and the self-will and to bring the
person to total penitence. Oh, they had no interest in this. They were not
interestedin the hard work of repentance. Theywere not interestedin
reassessing themselves as wretchedsinners. And it was this kind of language
on the part of Jesus that was so hateful to them. But those who were willing to
do that were applying all the necessaryforce aidedby the regenerating power
of the Spirit of God to overcome the strength of their sinfulness. You're not
willing to force your way. You're not willing to do the hard work of
repentance to come into the kingdom of God. So they rejectedthe gospelof
the kingdom. Corrupt motives, antagonistic to God's demands, self-justifying,
seeking human approval, evil at heart and therefore detestable to God and
particularly, rejecters ofthe true gospelofsalvation in Jesus Christ.
RICH CATHERS
16 “The law and the prophets were until John. Since that time the kingdom of
God has been preached, and everyone is pressing into it.
:16 The law and the prophets were until John
Up until the time of John the Baptist, the teachings of the Law of Moses and
the Old Testamentprophets were the things that guided the people.
:16 Since that time the kingdom of Godhas been preached
From the time of John the Baptistuntil the day Jesus was speaking, there was
a change in the messageas the things that were long ago prophesiedwere now
coming to pass.
Jesus was the long awaitedKing, the Messiah.

46. He was the Lamb of God who takes awaythe sin of the world.
The messageofthe Phariseeswas that you were either “perfect” like they
obviously were, or you were hopeless.
God’s message was thatpeople everywhere could be saved, that they needed
to repent of their sins and believe in the Messiah.
:16 everyone is pressing into it
Try to remember the context of where we are at with Jesus.
(Luke 15:1 NKJV) Then all the tax collectorsand the sinners drew near to
Him to hear Him.
In our passage, Jesus is referring to these sinners that have been “pressing”
and getting into the kingdom.
JOHN GILL
Verse 16
The law and the prophets were until John,.... Till the time that John the
Baptist beganhis ministry; for till then, the law and the prophets, with the
Hagiographa, orholy writings, for into these three parts the Jews divided the
books of the Old Testament, were the only writings they had; and which
containedthe whole of the revelation granted to them; and which they
wrested, and put false glosseson;and therefore it was no wonderthat they
derided Christ, and despisedhis 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

47. since that time, the kingdom of Godis preached;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 dispensationto that of the law and the prophets, and sets
things in a clearer, plainer, and better light:
and every man pressethinto it; the Gospeldispensation, the kingdom of the
Messiah;"that he may enter into it", as the Syriac and Persic versions add;
which the Scribes and Phariseesdid all they could to hinder; see Matthew
23:13 large multitudes crowdedthe ministry of John, of Christ, and of his
apostles;the people flockedin greatnumbers to hear the word, and seemed
disposedto embrace the doctrines of the Gospel, and the ordinances of it; they
pressedon one another to hear it, and through many difficulties,
discouragements,and obstacles,the Pharisees threw in their way; there was
scarce a man but seemedvery desirous of attending upon the preaching of it,
and pressedhard for it; and with much force and violence, with great
eagerness andendeavour 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 oppressedfor it", as the Ethiopic; that is, suffers
reproach, contradiction, and persecution, for the sake ofhearing it.
PETER PETT
Verse 16
“The law and the prophets were until John, from that time the GoodNews of
the Kingly Rule of God is preached, and every man enters violently into it (or
‘every man is overpoweredby it’).”

48. Their next major failure lay in their having failed to recognise God’s
intervention in history. They professedto honour the Law and the Prophets,
and that was goodin so far as it was true, but they had failed to recognise that
with the coming of John the Baptiser, and especiallyin His own coming, these
were in process offulfilment. Now as promised by Isaiah 61:1-2 the Good
News ofthe Kingly Rule of God (Luke 4:43; Luke 8:1; Acts 8:12) was being
proclaimed, and men were ‘pressing into it with great violence’. They were
‘striving to enter in at the narrow door’ (Luke 13:24). They were ‘taking up
their crossesandfollowing Him’ (Luke 14:27; Luke 9:23). A greatwork of
revival was taking place. The Phariseesthemselves, onthe other hand, having
failed to recogniseit, were failing to enter. That was their problem. They were
so bound by their own teaching that they failed to recognise heavenlyrealities.
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.
Alternately the verb can be translated as in the passive voice in which case it
means ‘every man is overpoweredby it’. Then we may see it as signifying that
the fire of His word, which He has caston the earth, has possessed them (Luke
12:49), the Kingly Rule of Godhas overpoweredthem and taken them
captive.
Whichever is the case the ‘all’ refers to the disciples to whom He had spoken
the previous parable. In contrastwith the Pharisees theyhave revealed their
determination to be under the Kingly Rule of God.
VANCE HAVNER

49. The Victory of the Violent
And from the days of John the Baptist until now the kingdom of heaven
suffereth violence, and the violent take it by force.
MATTHEW 11:12
The law and the prophets were until John: since that time the kingdom of God
is preached, and every man pressethinto it.
LUKE 16:16
There is little agreementamong the Bible Scholars onthe meaning of this
strange pronouncement of our Lord. Some think He meant that the kingdom
of heaven as representedby the King and His disciples suffered violence at the
hands of its enemies. Of course, that was true and it's true to this day.
MacLarenthinks that Jesus referredto those who misunderstood the nature
of the kingdom and were rudely rushing in with carnal enthusiasm as though
it were an earthly realm, seeking to gain it by their own violence insteadof by
meekness,by arms and worldly force rather than by submission. Certainly we
have always had these with us throughout the history of the church.
Is not this statement, however, really a picture, first of all, of the public
reactionto the earthly ministry of our Lord? The multitudes were flocking to
Jesus,

50. Page 117
crowding like soldiers taking a fort. The rulers, the scribes, the Pharisees, the
religionists, the Scripture scholars, stood aloofin their proud superiority,
while the common people heard Him gladly and the rank and file thronged to
hear His words. The very ones who should have been first to recognize Him
never knew Him. Versed in prophecy, separatedin conduct, punctilious in
religious observance, more concernedoverwashing pots and pans than
inward renewing, mistaking ritual for reality, they missed the kingdom, while
publicans and harlots crowdedin. Plain fishermen, beggars, tax-collectors,
despisedSamaritans, lepers, thieves, all these pressedin so desperatelyin
earnestthat they fairly stormed heaven. Bartimaeus got his blessing. So did
Zaccheus and the Syrophenician and the poor sick woman who elbowed
through a crowdto touch Jesus. The centurion and the paralytic and the man
born blind, what a motley mixture of unlikely prospects took the kingdom by
force!And all the while the very teachers ofthe law who knew in advance
when and how and where He was to come, His very own, knew Him not.
I say this text is a picture of our Lord's earthly ministry, and we do well to
freshen our memory here. Do not think of Jesus standing in a pulpit droning
platitudes to a few benchfuls of comfortable, sleepysaints. See Him outdoors,
sunburned and plainly clad, teaching by the seaside oron the mountain top,
while crowds of common folk hang on every word. See the scandalizedscribes
and Pharisees looking on, shaking their heads, critical of this new prophet,
listening only to find something to grumble about. And while they size up the
meeting from the sidelines, the blind see and
Page 118

51. the lame walk and the sick are healed and the lepers are cleansedand the
dead are raisedand the poor have the Gospelpreachedto them. What
meetings they were!Of course, our Lord had preachedin the synagogue,but
it was not a very successfulservice. Out here, with the sky for a roof,
everybody felt welcome, and they fairly stormed into the kingdom. The violent
took it by force.
It began that way, and He who beganto do and teachhas been at it ever
since, and the picture has been about the same down through the ages. Let us
take a sample. Two hundred years ago Whitefield and Wesleystoodoutdoors
in England and called the masses to repentance. And they came! They
crowdedinto the kingdom, to the alarm of dignitaries and clergymen and the
intelligentsia. Even goodmen misread the movement, like RowlandHill, who
said, ''He [Wesley] and his lay lubbers go forth to poisonthe minds of men,''
and spoke of''Wesley's raggedlegionof preaching tinkers, scavengers,
draymen and chimney sweepers.''The good brother had been horrified by the
violent taking of the kingdom!
Of course, it had happened before, as in the days of Savonarola, and it was
to happen again, as with Moody and nearerour own day under the rough
tabernacles ofBilly Sunday. The WelshRevival saw grimy miners crowding
with holy violence into the kingdom, while, for instance, G. Campbell Morgan
satenthralled to watch a revival without choir, songbooks, publicity,
offerings, and sometimes without a preacher.
Verily, from the days of John the Baptistuntil this day every fresh
Pentecostaloutbreak has seenthe kingdom of heaven suffer violence and the
violent taking
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52. it by force. Around 1870 A. J. Gordon beganhis pastorate atClarendon
StreetBaptist Church in Boston. It was an ivy-clad, sedate, closed
corporation, so self-satisfiedthat an officer of the church was rebuked by a
deaconfor putting ''Strangers Welcome''on some of the church circulars. A
quartet choir in the gallery, which Gordon called the ice chest, furnished the
music. Somebody calledthe church ''The Saints'Everlasting Rest.''
In the providence of God, D. L. Moody came to Bostonin 1877 and pitched
his tabernacle within three hundred feet of Gordon's church. Night after night
for months he preachedthe plain Gospelto thousands of all ranks and
conditions. Excursion trains brought in multitudes from all parts of New
England. Seventy thousand homes in Bostonwere visited. Gordon's
biographer writes:
At the centerof these operations stoodthe Clarendon StreetChurch, like a
cemeterytemporarily occupied by troops in battle. What a shattering and
overturning of weather-stained, moss-growntraditions followed!What
experiences ofgrace, whatwidening vistas of God's power, what instruction in
personalreligion, resulted from these six months of revival! A new window
was built into the religious life of the church, letting in floods of light. The true
purpose of a church's existence beganto be emphasized. Drunkards and
outcasts were daily reclaimed, and brought into fellowship. . . . The entrance
of reformed drunkards, and of all types of publicans and sinners, into
membership opened the wayfor a progressive democratizationculminating in
the free-church system.
From ''Adoniram Judson Gordon,'' by EarnestGordon.

53. It was simply anotherrepetition of our text: the kingdom of God was
preachedby Moodyand the violent
Page 120
took it by force and every man pressedinto it. Clarendon StreetChurch was
given a blood transfusionof new life and a host of brand-new converts, the
best thing that can happen to any church. Out of it all came a new church free
of its fetters in the liberty wherewith Christ makes us free.
Nothing better could take place in many a cold church-sepulchre today than
such an ''outbreak of violence,''a mighty moving of God's Spirit sweeping
multitudes into the kingdom of God. Indeed, the recent outpourings of
blessing in the Billy Graham meetings can be explained only in the light of our
text. We have witnessedthe strange spectacle, whichsome said would never
be seenagain, of throngs of publicans and sinners crowding under vast tents
and into stadiums, and standing outdoors to hear the Gospel. We have seen
outcasts and movie actors and drunkards and gamblers and racketeers taking
the kingdom by force. And such a sight has warmed the hearts of Christians,
until multitudes of all denominations who never dreamed of worshiping
togetherhave sung and prayed and wept and rejoicedunder the power of
God.
Make no mistake about it, when proud, cold, official, organizedChristianity
quenches the free moving of the Spirit, God will break out in a new place and
use convertedrascals to preach the Gospel. And while modern scribes and
Pharisees,and sometimes Bible scholars, sitaloofand look askance,the
violent will storm the kingdom and every man will press into it. God does not
blue-print His awakenings in our little committee meetings. He may set aside

54. our big projects and programs and in His sovereignpowerraise up the
unlikeliest man and use the most unexpected means to
Page 121
call to Himself one more crop of sinners before He rings the curtain down.
God grant us one more ''outbreak of violence'' on the pattern of our text!
Years ago a convention met in Indianapolis to discuss. ''How to Reachthe
Masses.''One day during that convention a young man stoodon a box on a
corner and began to preach. A crowd gathered, mostly workingmen going
home to their suppers. They were electrified by the sermon. They forgot that
they were tired. They forgotthat they were hungry. The crowd became so
dense that they had to move. The preacherannounced that he would preach
againat the Academy of Music. They followedhim down the streetand they
filled the main floor of the building, sitting with their dinner buckets, while he
preachedagain with such powerthat they were moved to tears. But he had
only a few minutes to preach, because the conventionon ''How to Reachthe
Masses''was gathering in the same auditorium. While the convention was
discussing how to reachthe masses D. L. Moody was doing it! He was
preaching the kingdom of God, and every man was pressing violently into it!
Such as ''outbreak of violence'' as our text sets forth is a godsendto any day
and generation, for in the things of God the victory goes to the violent. I mean
by that, the kingdom of heaven is possessedby those who are resolutely in
earnest, who make it their chief concern. I am not preaching self-effortnor
recognizing any merit in ourselves, for it is all the grace ofGod, but the
Scriptures exhort us to strive to enter in at the strait gate, to labor to enter
into God's rest, to give diligence to make our calling and electionsure. God
does business with those who mean business. There is a world

55. Page 122
of difference betweenleisurely walking down an aisle to join a church and
desperatelypressing through to Jesus. The preaching of this age has not
disposedthis generationto getvery excited about going to heaven. Some Bible
teaching has so minimized personalresponsibility that any suggestionofeffort
on our part is frowned upon. To be sure, it is all of grace and the fight is a
fight of faith, but it is still a fight and some saints could use a little sanctified
violence to goodprofit. Why should we not be as desperatelyin earnestto
possessourpossessions in Christ as the world is to lay hold of all the devil has
to offer? Joshua did not invade Canaanin a rocking chair and we do not take
our PromisedLand on a vacationjaunt. The saints of the ages have made the
kingdom of God their absorbing passion, the main business of their lives.
With them religion was not a side issue, a matter of an hour at church and a
few dollars in a duplex envelope. Paul said, ''To me to live is Christ,'' and to
him Christ was just that, everything, life itself. This business of getting saved,
living a Christian life and winning others, is a full-time occupation. We have
to pray over it and weepover it and study over it and work over it, and if we
possessit, it must possess us.
What we callrevival is simply an outbreak of this sort of violence, when men
and women desperatelyand resolutely press through to Jesus. The real
enemies of revival are not the publicans and sinners. They were not the
trouble-makers in Jesus'day. The real hindrance to revival is found in
religious scribes who sit on the sidelines with their ''i's'' all dotted and their
''t's'' all crossed, who will have nothing to do with anything that does not
speak their shibboleth. The real
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56. enemies of revival are those Phariseeswho attend the meetings not only to
find fault, who are more concernedwith form than force, more interestedin
ritual than in righteousness. The greatestfoes ofa realwork of God are found
among those prim, dainty, self-righteous folk who look on disdainfully, who
are too refined and nice to touch a revival with a forty-foot pole, who say, ''I
am rich and increasedwith goods and have need of nothing,'' and who know
not that they are wretchedand miserable and poor and blind and naked.
These poorsouls are spectators, not participants, and they file the sermon
awayin convenient little mental cubby-holes, never dreaming that it was
meant for them, seeing, as they do, everybody's sins but their own.
All these are successorsto those onlookers ofJesus'day who stoodby
critically while the violent took the kingdom, and to all the spectators ofthe
days of Wesleyand Finney and Moody who smiled awaythe call of God or
else stubbornly snubbed the Spirit. At any rate, whateversuch may do today,
I would ignore them and sayto any sin-sick soul, ''Come for yourself to the
Saviour! Let no one keepyou out of the kingdom. Make salvationyour
supreme interest and Christ your chief concern. Make it your one passionfor
the restof your days to know Him and to make Him known. Join the ranks of
the violent and take the kingdom by force. If it is worth anything it is worth
everything. For Jesus paid it all and all to Him you owe.
I am resolvedto enter the kingdom,
Leaving the paths of sin;
Friends may oppose me, foes may besetme,

57. Still will I enter in.
Pressing into the Kingdom of God
by
JonathanEdwards
(1703-1758)
Luke 16:16
"The law and the prophets were until John; since that time the kingdom of
God is preached, and every man pressethinto it." [Luke 16:16]
In these words two things may be observed:
First, Wherein the work and office of John the Baptistconsisted, viz. in
preaching the kingdom of God, to prepare the way for its introduction to
succeedthe law and the prophets.
By the law and the prophets, in the text, seems to be intended the ancient
dispensationunder the Old Testament, which was receivedfrom Mosesand
the prophets. These are said to be until John; not that the revelations given by
them are out of use since that time, but that the state of the church, founded
and regulatedunder God by them, the dispensation of which they were the