Jesus was scoffed at by the pharisees

JESUS WAS SCOFFED AT BY THE PHARISEES
EDITED BY GLENN PEASE
Luke 16:14 Now the Pharisees, who were lovers of
money, were listeningto all these things and were
scoffing at Him.
BIBLEHUB RESOURCES
The Explanation Of False Judgment
Luke 16:14
W. Clarkson
Herein is a marvellous thing, that the men who were reputed to be the best
and wisestamong the people of God went so far astrayin their judgment and
their behaviour that they treated with positive contempt the Goodand the
Wise One when he lived before their eyes and spoke in their hearing. It
demands explanation.
I. AN APPARENTLY UNACCOUNTABLE FACT. Here we have:
1. Heavenly wisdom derided by those who were divinely instructed. The
Pharisees hadthe Law of God in their hands. Moreover, they had it in their
minds and memories; they were perfectly familiar with it; they knew it well to
the lastletter. They had the greatadvantage of the devotional Scriptures
following the legal, and the didactic and the illuminating prophetic Scriptures

added to both. Then, to crown all, came the enlightening truths of the great
Teacherhimself; yet they failed to appreciate and even to understand him.
Nor did they simply turn from him without response;they took up the
position of acute and active opposition - "they derided him;" they soughtto
bring his doctrine into popular contempt.
2. Divine goodness deridedby those who were exceptionallydevout. No man
could impeach the devoutness of the Pharisees, thatis to say, so far as manner
and habit were concerned. Their outward behaviour was reverent in the
extreme; their habit of life was regulatedby rules that brought them into
frequent formal connectionwith God and with his Word. Yet with all their
exterior piety they saw the Holy One of God living his transcendently
beautiful his positively perfect life before them, and, instead of worshipping
him as the Sonof God, instead of honouring him as one of the worthiest of the
sons of men, they actually judged him to be unholy and unworthy, and they
endeavouredto bring him under the contempt of all goodmen! Such was their
moral perversity, their spiritual contradictoriness.
II. THE TRUE EXPLANATION OF IT. That which accounts for this radical
and criminal mistake of theirs was spiritual unsoundness. They were all
wrong at heart; they loved the wrong thing, and a false affectionled them, as
it will lead all men, very far astray. Everything is explained in the
parentheticalclause, "who were covetous."Forcovetousnessis an unholy
selfishness. It is a mean and a degrading carefulness abouta man's own
circumstances, a small and a withering desire for an enrichment at other
men's expense;it is an affectionwhich lowers and which enslaves the soul,
ever dragging downwards and deathwards. And it is also a guilty worldliness.
It is not that ambition to make the most and best of the present, which may be
a very honourable aspiration; for "all things are ours [as Christian men],
things present" as well as things to come (1 Corinthians 3:22); it is rather the
moral weaknesswhichallows itself to be lost and buried in the pursuits and
pleasures of earth and time; it is the narrowing of the range of human

attachment and endeavourto that which is sensuous and temporal, excluding
the nobler longings after the spiritual and the eternal. This worldliness is not
only a guilty thing, condemned of God; but it is a disastrous thing, working
most serious evils to mankind.
1. It distorts the judgment.
2. It leads men into wrong and mischievous courses ofaction; it led the
Pharisees to take such an attitude and to initiate such proceedings against
Christ as culminated in his murder.
3. It ends in condemnation - such severe judgment as the Lord passedon these
blind guides (see Matthew 23.). If we would be right at heart and in the sight
of God, it is clearthat "our righteousness must exceedthe righteousness ofthe
scribes and Pharisees."
(1) Multiplied ceremonialismwill not suffice.
(2) Perfectedproprieties will not avail.
(3) Only a humble, trustful, loving heart will make us right.
A true affection, the love of Christ, will lead us into truth and wisdom, will
commend us to God, will land us in heaven. - C.

Biblical Illustrator
The Pharisees also, who were covetous.
Luke 16:14-18
Lovers of money
ClericalWorld.
Those "lovers ofmoney" heard what things? As rulers of the people they
heard the parable of the "unjust steward," andtheir own doom as men
entrusted with the priceless riches of God's teaching pronounced: "How is it
that I hear this of thee?" Theyheard, "He that is faithful in that which is
least" — money — "is faithful also in much."
I. "LOVERS OF MONEY" DERIDE A STRICT SCRUPULOSITY. "Be
faithful in the least." Manyof the customs of trades and professions are out of
harmony with the gospelteaching on strict conscientiousness.
II. "LOVERS OF MONEY" DERIDE THE TEACHING OF THE GOSPEL
ON SELF-DENIAL. Self-denialand a race for wealthare incompatible
things: "Ye cannot serve God and mammon."
III. "LOVERS OF MONEY" DERIDE THOSE WHO CALL THE PURSUIT
OF RICHES THE WORSHIP OF "MAMMON."
IV. "LOVERS OF MONEY" NEED ROUSING BYA STERNER
TEACHING. Was not the Saviour impelled to the utterance of the parable of
"Dives and Lazarus" — look at it — by the looks ofcontempt implied in the
word ἐξομυκτήριζον, the distended nostril and curled lip of these Pharisees?
Does this help to explain our Lord's unusual severity: "In hell he lift up his
eyes, being in torment" "Nothing will shake "the lover of money" but stern
teaching, and not always that.

(ClericalWorld.)
Ye are they which justify yourselves before men
Men often highly esteemwhatGod abhors
C. G. Finney, D. D.
Show how and why it is that men highly esteemthat which God abhors.
1. They have a different rule of judgment. God judges by one rule; they by
another. God's rule requires universal benevolence;their rule is satisfiedwith
any amount of selfishness, so it be sufficiently refined to meet the times. The
world adopts an entirely different rule, allowing men to set up their own
happiness as their end. But God's rule is, "Seek notthine own." God regards
nothing as virtue exceptdevotion to the right ends. The right end is not one's
own, but the generalgood. Hence God's rule requires virtue, while man's rule
at best only restrains vice. Men very inconsideratelyjudge themselves and
others, not by God's rule, but by man's. Here I must notice some of the
evidences of this, and furnish some illustrations. Thus, for example, a mere
negative morality is highly esteemedby some men. Again, a religion which is
merely negative is often highly esteemed. So also of a religion which at best
consists offorms and prayers, and does not add to these the energies of
benevolent effort. Again, the business aims and practices of business men are
almost universally an abomination in the sight of God. ProfessedChristians
judge themselves falsely, because they judge by a false standard. One of the
most common and fatal mistakes is to employ a merely negative standard. The
goodChristian in the world's esteemis never abrupt, never aggressive,yethe
is greatly admired. He has a selfishdevotion to pleasing man, than which
nothing is more admired. Now, this may be highly esteemedamong men; but
does not Godabhor it?
(C. G. Finney, D. D.)

God knowethyour hearts
The heart-searcher
C. M. Merry.
I. This truth is eminently calculatedto deepen our sense ofthe
unapproachable greatness ofthe Godwith whom we have to do.
II. This truth illustrates, not the greatness only, but also the forbearance and
mercy of God.
III. This truth should teachyou, my brethren, the folly, not to dwell on the
guilt, of formality and hypocrisy.
IV. This truth is adapted to console andencourage the often misjudged and
afflicted people of God.
V. This truth assures us beforehand of the equity of the Divine awards at the
judgment-day.
(C. M. Merry.)
God's knowledge ofthe heart
Sir James Simpson.
At the present day many persons have photographs of their faces taken, which
they present to their friends. But if it were possible to have an album of
photographs taken of our sinful souls, revealing and blazoning forth all the

evil deeds they had eachdone, all the evil words they had ever spoken, and all
the evil thoughts they had ever thought, how hideous and horrible would such
pictures be! Would any man dare to give his true soul-photograph to any
brother man? I think not; and far less to his friends. Yet the things and
thoughts we would thus concealfrom others, and even from ourselves, are all
known to God. He has full and faithful photographs of all; for He is perfectly
cognizantof every single one of our evil deeds, and words, and imaginations.
Nay, possibly we unwittingly carry about with us complete photographs of our
own souls. May not the unsaved soul carry this recordwith it at death? May
not unsaved sinners be thus both their own self-accusersand witnessesbefore
the judgment-seatof Christ? Nor can anything except His blood, "which
cleansethfrom all sin," blot and washout the record of our iniquities, and
prepare the soul, by the grace ofGod, to receive the image of His Son.
(Sir James Simpson.)
Every man pressethinto it.
Violence victorious
R. Sibbes, D. D.
I. THE STATE OF THE CHURCH IN THE NEW TESTAMENT.
1. A kingdom.
2. The kingdom of heaven.
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 salvation are opposedfrom within us.
(2)There is also opposition from 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.
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
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, "whata 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
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).
(T. T. Shore, M. A.)
COMMENTARIES
Ellicott's Commentary for English Readers
(14) And the Pharisees also,who were covetous.—The words are important as
showing that they had been listening during the previous parable, and that the
words, though addressedto the disciples, had been meant also for them. (See
Note on Luke 16:1.)The word for “covetous”is literally lovers of money, as
distinct from more generalcupidity, and as being used by St. Paul in
2Timothy 3:2, and nowhere else in the New Testament, furnishes another
instance of community of language betweenhim and the Evangelist.
Derided him.—The verb implies visible rather than audible signs of scorn—
the distended nostril, and the sneering lip, the naso suspendere adunco of the
Roman satirist. It is, i.e., a word that forcibly expresses the physiognomy of
contempt (see Galatians 6:7). Here againwe have a word common to the two
writers just named. The motive of the derision lies on the surface. Thatthey,
the teachers ofIsrael, should be told that they were like the Unjust Steward,
that they were wasting their Lord’s goods, that they must make friends with

the unrighteous mammon of quite another kind than those whom they were
wont to court—this was more than they could stand. They have felt the force
of the rebuke, and therefore they stifle it with mockery—
“A little grain of consciencemade them sour.”
BensonCommentary
Luke 16:14-15. The Pharisees,who were covetous — Of a very worldly spirit;
heard all these things — Namely, concerning the true use of riches, and the
impossibility of men’s serving God and mammon at the same time; and they
derided him — As a visionary, who despisedthe riches, honours, and
pleasures of life for no other reasonbut because he could not procure them.
The original word, εξεμυκτηριζον, is very emphatical, signifying, they mocked
him, by a scornful motion of the mouth and nose, as wellas by what they
spake to him. The word might properly be rendered, they sneered. “There
was a gravity and dignity in our Lord’s discourse which, insolent as they were,
would not permit them to laugh out; but by some scornful air they hinted to
eachother their mutual contempt.” — Doddridge. And he said, Ye are they
which justify yourselves before men — By shunning the company of sinners,
and your care of external appearances,you make specious pretences to
extraordinary sanctity before the world, and you seldom fail to acquire a
greatreputation for it. Or, the meaning may be, You think yourselves
righteous, and persuade others to think you so. But God knoweth your hearts
— You cannot justify yourselves before him, who knows you to be so far from
being righteous, that you are very wicked. Forthough you may have covered
the foulness of your crimes with the painted cloak ofhypocrisy, and by going
about, thus adorned, have cheatedthose who look no further than the outside,
into a high admiration of you, you cannot screenyourselves from the detection
of God, whose eye penetrates through every covering, and who judges of
things not by their appearances, but according to truth. Forthat which is
highly esteemedamong men, &c. — In consequenceofwhich it comes to pass

that he often abhors both men and things that are held in the highest
estimation.
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
They derided him - The factthat they were "covetous"is here statedas the
reasonwhy they derided him, or, as it is literally, "they turned up the nose at
him." They contemned or despisedthe doctrine which he had laid down,
probably because it showedthem that with their love of money they could not
be the true friends of God, or that their professionof religion was really false
and hollow. They were "attempting" to serve God and mammon, and they,
therefore, lookedupon his doctrine with contempt and scorn.
Justify yourselves - "Attempt" to appear just; or; you aim to appear righteous
in the sight of people, and do not regard the heart.
That which is highly esteemed - That is, mere external works, or actions
performed merely to "appear" to be righteous.
Is abomination - Is abominable, or hateful. The word used here is the one that
in the Old Testamentis commonly given to "idols," and denotes God's
"abhorrence" ofsuch conduct. These words are to be applied "chiefly" to
what Jesus was discoursing about. There are many things esteemedamong

people which are "not" abomination in the sight of God; as, for example,
truth, parental and filial affection, industry, etc. But many things, much
sought and admired, "are" hateful in his sight. The love of wealthand show,
ambition and pride, frivolous and splendid vices, and all the wickedness that
people contrive to "gild" and to make appearlike virtue - external acts that
"appear" wellwhile the heart is evil - are abominable in the sight of God, and
"should be" in the sight of people. Compare Luke 18:11-14;1 Samuel 16:7.
Jamieson-Fausset-BrownBible Commentary
14-18. covetous… derided him—sneered at Him; their master sin being too
plainly struck at for them to relish. But it was easierto run down than to
refute such teaching.
Matthew Poole's Commentary
Concerning the Pharisees’covetousnesswe have often heard before;and
indeed they were so from this principle, that none but the rich were happy
and blessed, and that all poor people were cursed, John 7:49; in oppositionto
whom some think that our Saviour, Luke 6:20, blessedthe poor. The promises
relating to the Old Testament, and made to the Jews, were generallyof
temporal blessings, though under them spiritual mercies were also
understood. As hypocrites cannever endure to have their beloved lusts
touched, and persons that have drank in an error have no patience to hear it
contradicted; so the Pharisees had no patience to hear that doctrine, which
crossedwhatthey had taught, and struck at their darling lusts.
They derided him: the word used signifieth a deriding with the highest degree
of scornand contempt.
Gill's Exposition of the Entire Bible

And the Pharisees also who were covetous,....Or lovers of money, the love of
which is the root of all evil; and that they were, is evident from their
devouring widows'houses, under a pretence of making long prayers for them,
Matthew 23:14
heard all these things; as well as the disciples, being in company with them,
Luke 15:2 even the parable concerning the unjust steward, and the
application of it; and the directions given about using the things of this world,
and the distributing of them to the poor, and showing a greaterconcernfor
riches of an higher nature:
and they derided him: lift up their nose, ordrew it out to him, as the word
signifies, in a sneering way; they rejectedand despisedwhat he said about
their injustice, in their stewardship;the calling of them to an accountfor it,
and the turning of them out of it; and concerning the true use of worldly
riches, and the contempt of them; they lookedupon themselves safe and
secure in the goodopinion of the people, and happy in the enjoyment of
worldly things; and lookedupon him as a weak man, to talk in the manner he
did.
Geneva Study Bible
And the Pharisees also, who were covetous,heardall these things: and they
derided him.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Luke 16:14-15. The mocking sneer(ἑκμυκτηρίζειν, Luke 23:35;2 Samuel
19:21;Psalm 2:4; Psalm34:19; Psalms 3 Esdr. Luke 1:53) of the Pharisees,
who indeed so well knew their pretended sanctity to be compatible with their
striving after temporal possessions, Jesus, in Luke 16:15, disclosesatits
source, which was the self-conceitoftheir righteousness. ὑμεῖς ἐστε κ.τ.λ., ye
are the people who make yourselves righteous (i.e. declare yourselves as

righteous) before men. Contrast:the divine δικαίωσις as it especiallybecame
the substance ofthe Pauline Gospel.[201]The Pharisee in the temple, Luke
18:11 f., gives a repulsive illustration of the δικαιοῦνἑαυτόν, andhe even
ventures it in the presence ofGod.
ὅτι τὸ ἐν ἀνθρώποις ὑψ. κ.τ.λ.]since, indeed, that which is lofty (standing in
high estimation) among men is an abomination before God. Comp. Psalm
138:6. Thence it is plainly evident that God knows your (evil) hearts,
otherwise that which is lofty among men would also be highly esteemedwith
Him, and not appear as an abomination. This generally expressedjudgment of
God has as its concrete backgroundthe seemingly holy condition of the
Pharisees,and hence is not indeed to be arbitrarily limited (multa, quae, etc.,
Kuinoel); but, moreover, neither is it to be pressedto an absolute and equal
application to all, although in relative variation of degrees it is valid without
exception. Schleiermacherand Paulus find a concealedreference to Herod
Antipas; but this without the slightesthint in the connectioncould not
possibly present itself to the hearers;the less that even Luke 16:18 cannot be
referred to the relation of Herod to Herodias (see already Tertullian, c. Marc.
iv. 34), since this latter was not forsakenby Philip, but had separatedherself
arbitrarily from him.
[201]To attribute δικαιοσύνη as the fundamental demand of Christianity to
the influence of Pharisaismon the development of Christ (see especially,
Keim, Der Geschichtl. Chr. p. 35) is the more doubtful, as this fundamental
thought prevails throughout the whole Old Testament.
Expositor's Greek Testament
Luke 16:14-18 form a “somewhatheavily built bridge” (H. C.) betweenthe
two parables, which setforth the right and the wrong use of riches.

Cambridge Bible for Schools andColleges
14-31. Dives and Lazarus,—a Parable to the Covetous, PrecededByRebukes
To The Pharisees.
14. who were covetous]Rather, lovers of money, 2 Timothy 3:2. The charge is
amply borne out by the references in the Talmud to the rapacity shewnby the
Rabbis and Priests ofthe period. See Matthew 23:13.
they derided him] The word is one expressive ofthe strongestand most open
insolence, Luke 23:35. There is a weakerform of the word in Galatians 6:7.
Here the jeering was doubtless aimed by these haughty and respected
plutocrats at the deep poverty of Jesus and His humble followers. It marks
howeverthe phase of daring opposition which was not kindled till the close of
His ministry. They thought it most ridiculous to suppose that riches hindered
religion—forwere not they rich and religious?
Bengel's Gnomen
Luke 16:14. Καὶ οἱ Φαρισαῖοι, the Pharisees also)His words were addressed
to the disciples in the hearing of the Pharisees.—φιλάργυροι, covetous)A class
of persons who are the most ready of all to take offence.—ἐξεμυκτήριζον, they
beganto deride Him) who was the teacherof singleness ofheart. [Whereas
they fancied themselves to be accomplishedin (furnished with) such prudence
as to be able admirably to combine the service of God and that of mammon.—
V. g.]
Pulpit Commentary
Verse 14. - And the Phariseesalso, who were covetous, heardall these things:
and they derided him. This shows that many of the dominant secthad been
present and had listened to the parable of the unjust steward. Although

scrupulous, and in a wayreligious men, these Pharisees were notorious for
their respectand regardfor riches, and all that riches purchase, and they felt,
no doubt deeply, the Lord's bitter reproach of covetousness.They, the rulers
and leaders of Israel, the religious guides, were evidently attackedin such
teaching as they had been lately listening to, not the common people whom
they so despised. The scornful words alluded to in the expression, "they
derided him," were no doubt directed againstthe outward poverty of the
popular GalilaeanTeacher. "It is all very well," they would say, "forone
springing from the ranks of the people, landless, moneyless, to rail at wealth
and the possessorsofwealth; we can understand such teaching from one such
as you." Luke 16:14
Vincent's Word Studies
Covetous (φιλάργυροι)
Rev. renders literally, according to the compositionof the word, lover, of
money. Only here and 2 Timothy 3:2. Compare the kindred noun, 1 Timothy
6:10. The usual word for covetous is πλεονέκτης (1 Corinthians 5:10, 1
Corinthians 5:11; 1 Corinthians 6:10).
Derided (ἐξεμυκτήριζον)
Only here and Luke 23:35. Lit., to turn up the nose at. The Romans had a
corresponding phrase, naso adunco suspendere, to hang on the hookednose:
i.e., to turn up the nose and make a hook of it, on which (figuratively) to hang
the subjectof ridicule. Thus Horace, in one of his satires, giving an accountof
a pretentious banquet at the house of a rich miser, describes one of the guests
as hanging everything to his nose;i.e., making a joke of everything that
occurred. The simple verb occurs at Galatians 6:7, of mocking God.

PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Now the Pharisees, who were lovers of money Luke 12:15;20:47; Isaiah
56:11;Jer 6:13; 8:10; Ezek 22:25-29;33:31;Mt 23:14
were scoffing at Him Luke 8:53; 23:35; Ps 35:15,16;119:51;Isaiah53:3; Jer
20:7,8;Heb 11:36;Heb 12:2,3
Luke 16 Resources - Multiple Sermons and Commentaries
Luke 16:14-18 Scoffing or Submitting? - StevenCole
Luke 16:14-15 Why False TeachersMock the Truth, Part 1 - John MacArthur
Luke 16:14-16 Why False TeachersMockthe Truth, Part 2 - John MacArthur
The Worship of Mammon
Evelyn De Morgan
PHARISEES SCOFF AT JESUS'
TEACHING ON MONEYAND MASTERS
Now the Pharisees, who were lovers of money - Jesus had just described two
masters, Godand mammon. He had hit a nerve and presseda "Hot Button"
of the Pharisees!The Pharisees were the prototypical hypocrite - they
pretended to be lovers of God. In fact they were lovers of money, who

worshiped at the altar of the god Mammon depicted above in gold with a firm
grip on a gold money bag! One cansee them scoffing at Jesus'"exclusive"
statementthat a person can serve only one master, either God or gold! These
"gold-diggers"woulddefinitely be offended by this dogmatic declaration!
They were deceivedand did not recognize that their love of mammon
precluded their love of Messiah, andthus shut them out of the Kingdom of
God. Beware ofthe eternal danger inherent in the love of money! This
axiomatic truth begs the question - What/Who do you love? John was very
clearin his first letter when he issued a strong command
Do not love (present imperative with a negative = stop doing this or don't start
loving) the world nor the things in the world. If anyone loves (present tense -
continually) the world, the love of the Father is not in him (ED: NOTE THE
PRINCIPLE - LOVE OF THE WORLD PRECLUDES LOVE OF GOD, cf
Lk 16:13). 16 For (term of explanation) all that is in the world, the lust of the
flesh and the lust of the eyes and the boastful pride of life, is not from the
Father, but is from the world. 17 The world is passing away, and also its lusts;
but the one who does (present tense - speaking not of perfectionbut of the
generaldirection) the will of God lives (abides) forever. (1 John 2:15-17-note,
cf James 4:4-note)
Jesus teachesthat one can be "religious" andcovetous. In fact, the most
covetous men are sometimes the most religious, as were the Phariseesperhaps
the most religious sectthat ever lived. Paul has an apt descriptionfor these
religious hypocrites...
For many walk, of whom I often told you, and now tell you even weeping, that
they are enemies of the cross of Christ, whose end is destruction, whose godis
their appetite, and whose glory is in their shame, who settheir minds on
earthly things. (Php 3:18-19-note)

PastorStevenCole introduces his message onLk 16:14-18 with these
comments - A “Frank and Ernest” cartoonshows the perpetual bumblers
standing at the PearlyGates. St. Peter has a scowlon his face. Ernie is smiling
innocently, but he’s wearing a T-shirt that says, “QuestionAuthority.” Frank
is whispering to him, “If I were you, I’d change my shirt, Ernie.” (See cartoon
from Bob Thaves, 10/4/95- see anothercartoonon Questioning Authority)
Americans generallyaren’t inclined toward submission to authority, even
when that authority is God. Like Ernie, we could easilyend up at heaven’s
gates wearing a “QuestionAuthority” T-shirt! But that’s not an advisable
thing to do! Our text deals with the authority of Jesus, althoughthe flow of
thought is difficult to track. At first it seems like a disjointed bunch of verses.
Lu 16:14 mentions the Pharisees’scoffing atJesus’teaching about money, but
then the restof the verses don’t deal with the subject of money at all. The final
verse of the section(Lu 16:18), on divorce, seems totally foreign to the context.
Probably what we are looking at is a condensedversionof what originally was
a longer discourse. The transitions are missing, which makes it more difficult
to pick up the flow of thought. But the overall theme has to do with the
authority of Jesus and God’s Word versus the self-proclaimed authority of the
Pharisees,who are rejecting Jesus and God’s Word. They would have
protestedthat they kept the Law, but Jesus brings in the word about divorce
to show them an example of how they only keepthe Law when it fits with
what they want to do. When it doesn’t fit, they invent ways to dodge it. Thus
while the outcasts (Lu 15:1-note) are flocking into the kingdom, the Pharisees
will be castout, condemned by the very Law they proclaimed to follow. To
paraphrase and give the flow of thought in Lu 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.”
So the issue is Jesus’authority versus the self-proclaimedauthority of the
Pharisees,who were scoffing at Him. The messageforus is Since God’s
kingdom comes in the person of Jesus, we must submit to His authority, not
scoffat it. (Luke 16:14-18 Scoffing or Submitting?) (Bolding added)
POSB - The religionists and others standing before Jesus couldnot believe
what they were hearing.
⇒ Jesus was saying that a man’s energy and effort in seeking and looking
after money was wrong, that a man could not seek money and at the same
time keephis mind and thoughts upon God. It was impossible to concentrate
on both. Jesus was demanding total allegiance,allof one’s mind and thoughts,
energy and effort. Those who heard Jesus knew exactlywhat He was saying.
⇒ Jesus was saying that a man must not give himself to seek the comfort and
ease and pleasures and possessions ofthe world.
⇒ Jesus was going againstthe philosophy of the world, a philosophy that had
even permeated religious circles:that money and possessions are a sign of the
blessings ofGod.
PastorJohn MacArthur introduces his sermon on this sectionnoting that
"One of the real paradoxes of religion is this: that those who are the greatest
enemies of God are those who are the most religious. One would assume that
the more religious you are the closerto God you are; the more religious you
are the more favorable to God you are;the more religious you are the more
God would approve of you. But just the opposite is true. The archenemy of
God is false religion. The most vile and violent enemies of God are those who
rejectHis truth and substitute anything else. Thosewho will suffer the
severesteternalpunishment in hell are those who have rejectedthe truth and

embraceda false religion. It is an ironic reality that those who are the
recognizedrepresentatives ofGod are actually filled with the greatest
contempt for God and will receive from God the severestjudgment. Sadto
say, but true, that the religious leaders of Israelfit into this category. The
Pharisees were the religious leaders of Israel. They had the people. The
temple practices were operatedby the Sadducees but they were the religious
liberals, and didn't have strong influence with the people. Basicallythey ran
the powerstructure in Jerusalem, but the leaders of the people in the
synagoguesscatteredthroughout the nation of Israel were the Pharisees. It
was their systemthat was basicallypropagated, believed and embracedby the
populace. (They are Jesus') archenemies,the instruments of Satan.
Pharisees (5330)(pharisaios)is transliterated from the Hebrew parash(06567
- to separate)from Aramaic word peras (06537)("Peres"in Da 5:28-note),
signifying to separate, owing to a different manner of life from that of the
generalpublic. They were a small but highly influential group who
emphasized meticulous observance the Torah supplemented by their
numerous extrabiblical traditions, and they taught that by keeping the Law
one could righteousness before Godand retains his favor.
Ironically, it was the zealof the Pharisees forthe Law that causedthem to
become focusedon rituals and external acts that symbolized in their warped
way of thinking that they were keeping of the Law. They abandoned true
religion which is internal and of the heart and exchangedit for external
behavior and ritual as their means by which they would achieve (self)
righteousness. Thus it is not surprising that they would oppose the authority
of Jesus the Righteous One the only Source of righteousness acceptableto
God. These hypocrites claimed to know the Scriptures but they missedthe
truth of how one might attain true righteous which was described very clearly
in Genesis 15:6-note whenAbraham "believedin the LORD; and He
reckonedit to him (imputed or placed on his "spiritual account")as
righteousness."We see this same truth in Isaiah53:11 "As a result of the

anguish of His soul, He will see it and be satisfied; By His knowledge the
Righteous One, My Servant (MESSIAH - JESUS), will justify (DECLARE
RIGHTEOUS)the many, As He will bear their iniquities (cf 1 Pe 2:24-note, 2
Cor 5:21-note, 1 Cor 1:30). Earlier in Jesus'ministry the Pharisees had
invited Him to meals in their homes (Lk 7:36-note, Lk 11:37-note, Lk 14:1-
note), but from this time (after Luke 16)until His Crucifixion He was never
invited to share a meal with them. Their antagonismand animosity toward
Jesus was reaching a "fever pitch" and eventually became a plot to kill Him!
It is an amazing thought that the plot to kill Jesus was being orchestratedby
the leaders of religionin Israel!
Lovers of money (literally "lovers of silver")(5366)(philarguros is from philos
= loving or friend + arguros = silver [literally in Rev18:12, Mt 10:9, Jas 5:3;
figuratively of "goodworks" in 1 Cor3:12 which endure the fire of God's
final judgment] in turn from argos = white, shining, bright, glistening) is a
adjective meaning loving silver. Since all money in Jesus' day was coinage
with no paper money, one could say they were lovers of coins. This adjective
describes a person who is fond of money with the connotationof this person
having a greedydisposition. The word appears as a proper name in one
secularwriting! Imagine living with that name! But that is in a sense whatthe
Pharisees did for it is one of several"names" Jesus attachedto these evil men!
It is notable that the Pharisees were ofthe same ilk as the false disciple Judas
who even pilfered the money box (Jn 12:4-5, 6) and then betrayed Christ for
30 silver coins, ironically the price of a slave (Ex 21:32)!
Then one of the twelve, named Judas Iscariot, wentto the chief priests, and
said, "Whatare you willing to give me to deliver Him up to you?" And they
weighedout to him thirty pieces of silver (argurion). And from then on he
beganlooking for a goodopportunity to betray Him. (Mt 26:14-16)

MacArthur explains that Judas "was in it because he thought Jesus would
bring the kingdom and he would be wealthy and rich and prominent in it.
Pretty typical; he was moved by avarice."
Another reasonthe Pharisees who were lovers of money were scoffing at Jesus
is because He had just taught in Luke 16:9 to "make friends for yourselves by
means of the wealth of unrighteousness, so that when it fails, they will receive
you into the eternal dwellings." In other words Jesus was saying invest in
God, not in yourself, which clearlywould have convictedthe greedyPharisees.
They had no interest in or intention of using their money for purposes that
Jesus had just brought to their attention. Like they lover of money Judas, they
were in religion for the money for themselves, not for God and His Kingdom.
And so they were exposedand convictedby Jesus'words which motivated
them to mock His words. They were like those people Jesus describedin John
3:19-20
“This is the judgment, that the Light has come into the world, and men loved
the darkness ratherthan the Light, for their deeds were evil. 20 “Foreveryone
who does evil hates the Light, and does not come to the Light for fear that his
deeds will be exposed."
Jesus was the Light of the World (Jn 8:12) and His truth stirred up hostility,
anger, animosity. In short, as Jesus taughtin John 3:20, the Pharisees hated
the Light! Why? Because theirdeeds were evil and they knew it!
Wayne Barberdefines lovers of Moneyas "prosperity seekers – they pursue
and cherish money. A person working overtime to get wealthyqualifies as a
lover of money. It doesn'tmatter if you are wealthy or not. The keyis what is
your motivation and how you got there. A lover of self will love money
because moneyis what does for self what humanly speaking nothing else can

do. Whereas Christianity seeks to put self on the Cross, money builds self up
in the world's eyes. Application: How do you handle money? This will tell you
where your heart is "for where your treasure is, there will your heart be also"
(Mt 6:21-note)And we canfind this in the ministry – "Name it and Claim it",
"Getright with God and getrich." This message worksin America but try
preaching it in Romania. This messageis like poisonwhich will start with the
dead ones and move eventually into the living ones and paralyze the things
that God is wanting to do."
The corresponding noun (philarguria) occurs in 1 Ti 6:10, where Paul
explains that "the love of money is a rootof ALL sorts of evil, and some by
longing for it have wandered awayfrom the faith and piercedthemselves with
many griefs." Indeed, the Pharisees wanderedfrom the Truth of God's Word
(missing the personificationof Truth standing and speaking in their midst
warning about money) and ironically would end up piercing their souls with
many griefs, even as they cheeredon the piercing of the Son of God on the
Cross!
Were listening to all these things - They were listening not to learn from Jesus
the MasterTeacher, not to hear and heed the Word of God, but to ridicule
Jesus, the Living Word and Lord of the Universe!
TURNING UP THEIR
NOSE TO JESUS!
Were scoffing at Him - The contempt of the Pharisees forJesus was visible!
Woe!These religious bigots understood full well what Jesus was saying about
money. But as with all who are of their "ilk" (lovers of money), they did not
appreciate nor appropriate what He was saying. In fact to the contrary they
mockedthe Son of God! What beganin Luke 15:2-note as grumbling and

complaining had escalatedin chapter16 to open scoffing and mocking of God!
And clearly their open mocking was intended to deter any of those following
in the crowdfrom accepting that Jesus was the true Messiah. Beloved, every
false religion will targetJesus in one way or another. They may not do it
openly (e.g., the Mormons claim to believe in Jesus), but their teachings will
distort the truth that Jesus is the Son of God and that He Alone is "the way,
and the truth, and the life" and absolutely "no one comes to the Father but
through" Him. (John 14:6) It is only logicalthat, like the Pharisees,EVERY
false religion must somehow attack the claim that "there is salvationin no one
else;for there is no other name under heaven that has been given among men
by which we must be saved.” (Acts 4:12) So the next time someone tries to sell
you a false religion, press them about what they believe the Bible teaches
about Jesus!The Phariseesunderstoodwhat Jesus was claiming and thus did
all they could to invalidate His claims, until finally they were forcedto kill
Him!
Wiersbe - They professedto trust God, but they measuredlife by wealth and
possessions, the same as the unbelieving worldly crowd. Far too many
professedChristians today are making the same mistake. With their lips, they
honor the Lord; but with their wealth, they live like the world. (Ibid)
Guzik quips "The derision of the Phariseeswas basedon their own self-
interest. They were lovers of money. Often we reject the messageofJesus
because it hits too close to home."
Solomondescribed men like the Pharisees
Proverbs 13:1 A wise son accepts his father’s discipline, But a scofferdoes not
listen to rebuke.

Proverbs 14:6 A scofferseekswisdomand finds none, But knowledge is easy
to one who has understanding.
Proverbs 15:12 A scofferdoes not love one who reproves him, He will not go
to the wise.
Rod Mattoonapplies this truth - Let me ask, "Do you find yourselves making
fun of Bible preaching, godly living, or Christians that desire to walk with
God? Do you have the traits of a scorner? Do you turn up your nose about the
importance of serving one masterin your life? Do you turn up your nose
about the importance of making the Lord more important than money?"
Scoffing (1592)(ekmukterizo fromek = out + mukterizo = mock from mukter
= nose, nostril) means literally they were holding up their nose at Jesus!They
were ridiculing Him, sneering at Him, treating Him with disdain and
contempt. This is repudiation in the most severe degree!The imperfect tense
indicates they were manifesting this evil behavior toward Jesus againand
again, over and over. One can envision them listening to the His words in Lk
16:1-13 and scoffing overand over, after every sentence He spoke! The
Messianic Psalm22 emphasizes that this scoffing of Jesus will continue for Ps
22:7 says "All who see me sneer(Lxx = ekmukterizo) at me." But guess what?
God gets the last laugh so to speak, forthis same verb is used in the
Septuagint of Ps 2:4 which says "He who sits in the heavens laughs, The Lord
scoffs (Lxx = ekmukterizo)at them." The only other use of ekmukterizo in the
Septuagint is in Ps 35:16.
Rod Mattoonmakes a play on the meaning of ekmukterizo entitling his
sermon on Lk 16:14-18 "Thumbs Up or Thumbed Up Noses!"

The only other NT use of ekmukterizo is by Luke describing the mocking
attitude of those at the foot of Jesus'cross, indicating that mocking or scoffing
at Jesus had become the pattern from Luke 16 to the end of Jesus'life.
And the people stoodby, looking on. And even the rulers (SURELY
INCLUDING THE PHARISEES)were sneering at Him, saying, “He saved
others; let Him save Himself if (SINCE)this is the Christ (MESSIAH) of God,
His ChosenOne.” (Luke 23:35-note)
Wiersbe - The Wall StreetJournal quoted an anonymous wit who defined
money as "an article which may be used as a universal passport to everywhere
exceptheaven, and as a universal provider for everything excepthappiness."
The writer might have added that money is also a provoker of covetousness
and competition, a wonderful servant but a terrible master. (The Bible
Exposition Commentary – New Testament, Volume 1)
May our hymn to Him and our prayer to Him be this stanza from Be Thou
My Vision (Play Fernando Ortega's version):
Riches I heed not, nor man's empty praise.
Thou my inheritance now and always.
Thou and Thou only first in my heart,
High king of heaven, my treasure Thou art.Luke 16:14 Now the Pharisees,
who were lovers of money, were listening to all these things and were scoffing
at Him.
KJV Luke 16:14 And the Pharisees also,who were covetous, heardall these
things: and they derided him.

Now the Pharisees, who were lovers of money Luke 12:15;20:47; Isaiah
56:11;Jer 6:13; 8:10; Ezek 22:25-29;33:31;Mt 23:14
were scoffing at Him Luke 8:53; 23:35; Ps 35:15,16;119:51;Isaiah53:3; Jer
20:7,8;Heb 11:36;Heb 12:2,3
Luke 16 Resources - Multiple Sermons and Commentaries
Luke 16:14-18 Scoffing or Submitting? - StevenCole
The Worship of Mammon
Evelyn De Morgan
PHARISEES SCOFF AT JESUS'
TEACHING ON MONEYAND MASTERS
Now the Pharisees, who were lovers of money - Jesus had just described two
masters, Godand mammon. He had hit a nerve and presseda "Hot Button"
of the Pharisees!The Pharisees were the prototypical hypocrite - they
pretended to be lovers of God. In factthey were lovers of money, who
worshiped at the altar of the god Mammon depicted above in gold with a firm
grip on a gold money bag! One cansee them scoffing at Jesus'"exclusive"
statementthat a person can serve only one master, either God or gold! These
"gold-diggers"woulddefinitely be offended by this dogmatic declaration!
They were deceivedand did not recognize that their love of mammon
precluded their love of Messiah, andthus shut them out of the Kingdom of
God. Beware ofthe eternal danger inherent in the love of money! This
axiomatic truth begs the question - What/Who do you love? John was very
clearin his first letter when he issued a strong command

Do not love (present imperative with a negative = stop doing this or don't start
loving) the world nor the things in the world. If anyone loves (present tense -
continually) the world, the love of the Father is not in him (ED: NOTE THE
PRINCIPLE - LOVE OF THE WORLD PRECLUDES LOVE OF GOD, cf
Lk 16:13). 16 For (term of explanation) all that is in the world, the lust of the
flesh and the lust of the eyes and the boastful pride of life, is not from the
Father, but is from the world. 17 The world is passing away, and also its lusts;
but the one who does (present tense - speaking not of perfectionbut of the
generaldirection) the will of God lives (abides) forever. (1 John 2:15-17-note,
cf James 4:4-note)
Jesus teachesthat one can be "religious" andcovetous. In fact, the most
covetous men are sometimes the most religious, as were the Phariseesperhaps
the most religious sectthat ever lived. Paul has an apt descriptionfor these
religious hypocrites...
For many walk, of whom I often told you, and now tell you even weeping, that
they are enemies of the cross of Christ, whose end is destruction, whose godis
their appetite, and whose glory is in their shame, who settheir minds on
earthly things. (Php 3:18-19-note)
PastorStevenCole introduces his message onLk 16:14-18 with these
comments - A “Frank and Ernest” cartoonshows the perpetual bumblers
standing at the PearlyGates. St. Peter has a scowlon his face. Ernie is smiling
innocently, but he’s wearing a T-shirt that says, “QuestionAuthority.” Frank
is whispering to him, “If I were you, I’d change my shirt, Ernie.” (See cartoon
from Bob Thaves, 10/4/95 - see anothercartoonon Questioning Authority)

thing to do! Our text deals with the authority of Jesus, althoughthe flow of
thought is difficult to track. At first it seems like a disjointed bunch of verses.
Lu 16:14 mentions the Pharisees’scoffing atJesus’teaching about money, but
then the restof the verses don’t deal with the subject of money at all. The final
verse of the section(Lu 16:18), on divorce, seems totally foreign to the context.
Probably what we are looking at is a condensedversionof what originally was
a longer discourse. The transitions are missing, which makes it more difficult
to pick up the flow of thought. But the overall theme has to do with the
authority of Jesus and God’s Word versus the self-proclaimed authority of the
Pharisees,who are rejecting Jesus and God’s Word. They would have
protestedthat they kept the Law, but Jesus brings in the word about divorce
to show them an example of how they only keepthe Law when it fits with
what they want to do. When it doesn’t fit, they invent ways to dodge it. Thus
while the outcasts (Lu 15:1-note) are flocking into the kingdom, the Pharisees
will be castout, condemned by the very Law they proclaimed to follow. To
paraphrase and give the flow of thought in Lu 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.”
So the issue is Jesus’authority versus the self-proclaimedauthority of the
Pharisees,who were scoffing at Him. The messageforus is Since God’s
kingdom comes in the person of Jesus, we must submit to His authority, not
scoffat it. (Luke 16:14-18 Scoffing or Submitting?) (Bolding added)

POSB - The religionists and others standing before Jesus couldnot believe
what they were hearing.
⇒ Jesus was saying that a man’s energy and effort in seeking and looking
after money was wrong, that a man could not seek money and at the same
time keephis mind and thoughts upon God. It was impossible to concentrate
on both. Jesus was demanding total allegiance,allof one’s mind and thoughts,
energy and effort. Those who heard Jesus knew exactlywhat He was saying.
⇒ Jesus was saying that a man must not give himself to seek the comfort and
ease and pleasures and possessions ofthe world.
⇒ Jesus was going againstthe philosophy of the world, a philosophy that had
even permeated religious circles:that money and possessions are a sign of the
blessings ofGod.
PastorJohn MacArthur introduces his sermon on this sectionnoting that
"One of the real paradoxes of religion is this: that those who are the greatest
enemies of God are those who are the most religious. One would assume that
the more religious you are the closerto God you are; the more religious you
are the more favorable to God you are;the more religious you are the more
God would approve of you. But just the opposite is true. The archenemy of
God is false religion. The most vile and violent enemies of God are those who
rejectHis truth and substitute anything else. Thosewho will suffer the
severesteternalpunishment in hell are those who have rejectedthe truth and
embraceda false religion. It is an ironic reality that those who are the
recognizedrepresentatives ofGod are actually filled with the greatest
contempt for God and will receive from God the severestjudgment. Sadto
say, but true, that the religious leaders of Israelfit into this category. The
Pharisees were the religious leaders of Israel. They had the people. The
temple practices were operatedby the Sadducees but they were the religious
liberals, and didn't have strong influence with the people. Basicallythey ran
the powerstructure in Jerusalem, but the leaders of the people in the

synagoguesscatteredthroughout the nation of Israel were the Pharisees. It
was their systemthat was basicallypropagated, believed and embracedby the
populace. (They are Jesus') archenemies,the instruments of Satan.
Pharisees (5330)(pharisaios)is transliterated from the Hebrew parash(06567
- to separate)from Aramaic word peras (06537)("Peres"in Da 5:28-note),
signifying to separate, owing to a different manner of life from that of the
generalpublic. They were a small but highly influential group who
emphasized meticulous observance the Torah supplemented by their
numerous extrabiblical traditions, and they taught that by keeping the Law
one could righteousness before Godand retains his favor.
Ironically, it was the zealof the Pharisees forthe Law that causedthem to
become focusedon rituals and external acts that symbolized in their warped
way of thinking that they were keeping of the Law. They abandoned true
religion which is internal and of the heart and exchangedit for external
behavior and ritual as their means by which they would achieve (self)
righteousness. Thus it is not surprising that they would oppose the authority
of Jesus the Righteous One the only Source of righteousness acceptableto
God. These hypocrites claimed to know the Scriptures but they missedthe
truth of how one might attain true righteous which was described very clearly
in Genesis 15:6-note whenAbraham "believedin the LORD; and He
reckonedit to him (imputed or placed on his "spiritual account")as
righteousness."We see this same truth in Isaiah53:11 "As a result of the
anguish of His soul, He will see it and be satisfied; By His knowledge the
Righteous One, My Servant (MESSIAH - JESUS), will justify (DECLARE
RIGHTEOUS)the many, As He will bear their iniquities (cf 1 Pe 2:24-note, 2
Cor 5:21-note, 1 Cor 1:30). Earlier in Jesus'ministry the Pharisees had
invited Him to meals in their homes (Lk 7:36-note, Lk 11:37-note, Lk 14:1-
note), but from this time (after Luke 16)until His Crucifixion He was never
invited to share a meal with them. Their antagonismand animosity toward
Jesus was reaching a "fever pitch" and eventually became a plot to kill Him!

It is an amazing thought that the plot to kill Jesus was being orchestratedby
the leaders of religionin Israel!
Lovers of money (literally "lovers of silver")(5366)(philarguros is from philos
= loving or friend + arguros = silver [literally in Rev18:12, Mt 10:9, Jas 5:3;
figuratively of "goodworks" in 1 Cor3:12 which endure the fire of God's
final judgment] in turn from argos = white, shining, bright, glistening) is a
adjective meaning loving silver. Since all money in Jesus'day was coinage
with no paper money, one could say they were lovers of coins. This adjective
describes a person who is fond of money with the connotationof this person
having a greedydisposition. The word appears as a proper name in one
secularwriting! Imagine living with that name! But that is in a sense whatthe
Pharisees did for it is one of several"names" Jesus attachedto these evil men!
It is notable that the Pharisees were ofthe same ilk as the false disciple Judas
who even pilfered the money box (Jn 12:4-5, 6) and then betrayed Christ for
30 silver coins, ironically the price of a slave (Ex 21:32)!
Then one of the twelve, named Judas Iscariot, wentto the chief priests, and
said, "Whatare you willing to give me to deliver Him up to you?" And they
weighedout to him thirty pieces of silver (argurion). And from then on he
beganlooking for a goodopportunity to betray Him. (Mt 26:14-16)
MacArthur explains that Judas "was in it because he thought Jesus would
bring the kingdom and he would be wealthy and rich and prominent in it.
Pretty typical; he was moved by avarice."
Another reasonthe Pharisees who were lovers of money were scoffing at Jesus
is because He had just taught in Luke 16:9 to "make friends for yourselves by

means of the wealth of unrighteousness, so that when it fails, they will receive
you into the eternal dwellings." In other words Jesus was saying invest in
God, not in yourself, which clearlywould have convictedthe greedyPharisees.
They had no interest in or intention of using their money for purposes that
Jesus had just brought to their attention. Like they lover of money Judas, they
were in religion for the money for themselves, not for God and His Kingdom.
And so they were exposedand convictedby Jesus'words which motivated
them to mock His words. They were like those people Jesus describedin John
3:19-20
“This is the judgment, that the Light has come into the world, and men loved
the darkness ratherthan the Light, for their deeds were evil. 20 “Foreveryone
who does evil hates the Light, and does not come to the Light for fear that his
deeds will be exposed."
Jesus was the Light of the World (Jn 8:12) and His truth stirred up hostility,
anger, animosity. In short, as Jesus taughtin John 3:20, the Pharisees hated
the Light! Why? Because theirdeeds were evil and they knew it!
Wayne Barberdefines lovers of Moneyas "prosperity seekers – theypursue
and cherish money. A person working overtime to get wealthyqualifies as a
lover of money. It doesn'tmatter if you are wealthy or not. The keyis what is
your motivation and how you got there. A lover of self will love money
because moneyis what does for self what humanly speaking nothing else can
do. Whereas Christianity seeks to put self on the Cross, money builds self up
in the world's eyes. Application: How do you handle money? This will tell you
where your heart is "for where your treasure is, there will your heart be also"
(Mt 6:21-note)And we canfind this in the ministry – "Name it and Claim it",
"Getright with God and getrich." This message worksin America but try
preaching it in Romania. This messageis like poisonwhich will start with the

dead ones and move eventually into the living ones and paralyze the things
that God is wanting to do."
The corresponding noun (philarguria) occurs in 1 Ti 6:10, where Paul
explains that "the love of money is a rootof ALL sorts of evil, and some by
longing for it have wandered awayfrom the faith and piercedthemselves with
many griefs." Indeed, the Pharisees wanderedfrom the Truth of God's Word
(missing the personificationof Truth standing and speaking in their midst
warning about money) and ironically would end up piercing their souls with
many griefs, even as they cheeredon the piercing of the Son of God on the
Cross!
Were listening to all these things - They were listening not to learn from Jesus
the MasterTeacher, not to hear and heed the Word of God, but to ridicule
Jesus, the Living Word and Lord of the Universe!
TURNING UP THEIR
NOSE TO JESUS!
Were scoffing at Him - The contempt of the Pharisees forJesus was visible!
Woe!These religious bigots understood full well what Jesus was saying about
money. But as with all who are of their "ilk" (lovers of money), they did not
appreciate nor appropriate what He was saying. In fact to the contrary they
mockedthe Son of God! What beganin Luke 15:2-note as grumbling and
complaining had escalatedin chapter16 to open scoffing and mocking of God!
And clearly their open mocking was intended to deter any of those following
in the crowdfrom accepting that Jesus was the true Messiah. Beloved, every
false religion will targetJesus in one way or another. They may not do it
openly (e.g., the Mormons claim to believe in Jesus), but their teachings will
distort the truth that Jesus is the Son of God and that He Alone is "the way,

and the truth, and the life" and absolutely "no one comes to the Father but
through" Him. (John 14:6) It is only logicalthat, like the Pharisees,EVERY
false religion must somehow attack the claim that "there is salvationin no one
else;for there is no other name under heaven that has been given among men
by which we must be saved.” (Acts 4:12) So the next time someone tries to sell
you a false religion, press them about what they believe the Bible teaches
about Jesus!The Phariseesunderstoodwhat Jesus was claiming and thus did
all they could to invalidate His claims, until finally they were forcedto kill
Him!
Wiersbe - They professedto trust God, but they measuredlife by wealth and
possessions, the same as the unbelieving worldly crowd. Far too many
professedChristians today are making the same mistake. With their lips, they
honor the Lord; but with their wealth, they live like the world. (Ibid)
Guzik quips "The derision of the Phariseeswas basedon their own self-
interest. They were lovers of money. Often we reject the messageofJesus
because it hits too close to home."
Solomondescribed men like the Pharisees
Proverbs 13:1 A wise son accepts his father’s discipline, But a scofferdoes not
listen to rebuke.
Proverbs 14:6 A scofferseekswisdomand finds none, But knowledge is easy
to one who has understanding.
Proverbs 15:12 A scofferdoes not love one who reproves him, He will not go
to the wise.

Rod Mattoonapplies this truth - Let me ask, "Do you find yourselves making
fun of Bible preaching, godly living, or Christians that desire to walk with
God? Do you have the traits of a scorner? Do you turn up your nose about the
importance of serving one masterin your life? Do you turn up your nose
about the importance of making the Lord more important than money?"
Scoffing (1592)(ekmukterizo fromek = out + mukterizo = mock from mukter
= nose, nostril) means literally they were holding up their nose at Jesus!They
were ridiculing Him, sneering at Him, treating Him with disdain and
contempt. This is repudiation in the most severe degree!The imperfect tense
indicates they were manifesting this evil behavior toward Jesus againand
again, over and over. One can envision them listening to the His words in Lk
16:1-13 and scoffing overand over, after every sentence He spoke! The
Messianic Psalm22 emphasizes that this scoffing of Jesus will continue for Ps
22:7 says "All who see me sneer(Lxx = ekmukterizo) at me." But guess what?
God gets the last laugh so to speak, forthis same verb is used in the
Septuagint of Ps 2:4 which says "He who sits in the heavens laughs, The Lord
scoffs (Lxx = ekmukterizo)at them." The only other use of ekmukterizo in the
Septuagint is in Ps 35:16.
Rod Mattoonmakes a play on the meaning of ekmukterizo entitling his
sermon on Lk 16:14-18 "Thumbs Up or Thumbed Up Noses!"
The only other NT use of ekmukterizo is by Luke describing the mocking
attitude of those at the foot of Jesus' cross, indicating that mocking or scoffing
at Jesus had become the pattern from Luke 16 to the end of Jesus'life.
And the people stoodby, looking on. And even the rulers (SURELY
INCLUDING THE PHARISEES)were sneering at Him, saying, “He saved

others; let Him save Himself if (SINCE)this is the Christ (MESSIAH) of God,
His ChosenOne.” (Luke 23:35-note)
Wiersbe - The Wall StreetJournal quoted an anonymous wit who defined
money as "an article which may be used as a universal passport to everywhere
exceptheaven, and as a universal provider for everything excepthappiness."
The writer might have added that money is also a provoker of covetousness
and competition, a wonderful servant but a terrible master. (The Bible
Exposition Commentary – New Testament, Volume 1)
May our hymn to Him and our prayer to Him be this stanza from Be Thou
My Vision (Play Fernando Ortega's version):
Riches I heed not, nor man's empty praise.
Thou my inheritance now and always.
Thou and Thou only first in my heart,
High king of heaven, my treasure Thou art.
STUDYLIGHTRESOURCES
Adam Clarke Commentary
They derided him - Or rather, Theytreatedhim with the utmost contempt. So
we may translate the original words εξεμυκτηριζοναυτον, whichliterally

signifies, inillum emunxerunt - but must notbe translatedinto English, unless,
to come a little nearit, we say, theyturned up their noses athim; and why!
Becausetheywere lovers ofmoney, andhe showedthem that all suchwere in
dangerof perdition. As they were weddedto this life, andnot concernedforthe
other, they consideredhim one of the mostabsurd and foolishof men, and
worthy only of the mostsovereigncontempt, becausehe taughtthat spiritual
and eternal things should be preferredbefore the riches of the universe. And
how many thousands are there of the very same sentiment to the presentday!
Copyright Statement
These files are public domain.
Bibliographical Information
Clarke, Adam. "CommentaryonLuke 16:14". "The AdamClarke
Commentary". https://www.studylight.org/commentaries/acc/luke-16.html.
1832.
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Coffman Commentaries onthe Bible
And the Pharisees, who werelovers ofmoney, heardallthese things; andthey
scoffedathim.
CONNECTIVE TEACHING
Lovers of money ... One finds it simply impossible to understand why some
commentators strive to question a statementof this kind. RaySummers, for
example, implied that the othersynoptics do not fully support Luke's charge
here that the Pharisees were loversofmoney; but he neglectedto explain why
the sacredhistorianneededany suchsupport. If there had not been another
word in the whole New Testament regarding this, Luke's statementhere is

more than enoughto guarantee the unqualified truth of it. Summers wenton to
remark concerning the passage inMatthew 23:14(KJV),inwhich the
Pharisees werechargedwithdevouring "widow's houses," that"Itis not in the
bestmanuscripts, so it canbe used only in a qualified support of Luke's
statement."[25]He evidently overlookedthe factthatin that same chapter
(Matthew 23:26), MatthewquotedJesus Christas saying thatthe cup and
platter of the Phariseeswere "fullofextortion," the same being a total
endorsement ofwhat Luke said aboutthe Pharisees here. His error, however, is
not in overlooking sucha confirmationofLuke's words, but in supposing that
the recordoftwo ormore Gospels is more authentic than the statementofonly
one of them. The thesis maintained in this commentaryis that eachofthe
Gospels is totallyreliable in all that they contain.
Overand beyond Luke's statementhere, however, is the totalpicture ofthe
Pharisees thatemergesfromthe New Testament record. Theirdevious
handling ofmoney by applicationof the device of"Corban," whichJesusso
emphatically condemned, theirmaking the temple itself a "den ofthieves and
robbers," andtheir merciless exploitationofthe poor, andtheir having more
regardfor an animal than for a human being - all ofthese things demonstrate
the indisputable factthat Luke's simple declarationhere, to the effectthatthis
class were "lovers ofmoney," is inperfectharmony with allthe word of God.
As Frank L. Coxsaid, "No one scoffs ata scriptural lessonongiving but the
loverof money."[26]
Scoffedathim ... "The termscoffedindicates to turn up the nose ata
thing."[27]
[25] RaySummers, op. cit., p. 192.

[26] FrankL. Cox, According to Luke (Austin, Texas: FirmFoundation
Publishing House, 1941), p. 50.
[27] AnthonyLee Ash, Living Word Commentary (Austin, Texas: Sweet
Publishing Company, 1973), Vol. 4, p. 73.
Copyright Statement
Coffman Commentaries reproducedby permissionof Abilene Christian
University Press, Abilene, Texas, USA. Allother rights reserved.
Coffman, James Burton. "CommentaryonLuke 16:14". "Coffman
Commentaries onthe Bible".
https://www.studylight.org/commentaries/bcc/luke-16.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
JohnGill's Expositionof the Whole Bible
And the Pharisees alsowho were covetous,.... Orlovers ofmoney, the love of
which is the rootof all evil; and that they were, is evidentfrom their devouring
widows'houses, undera pretence ofmaking long prayers for them, Matthew
23:14
heard allthese things; as wellas the disciples, being in companywith them,
Luke 15:2eventhe parable concerning the unjust steward, andthe application
of it; and the directions givenabout using the things ofthis world, and the
distributing of them to the poor, andshowing a greaterconcernforriches ofan
higher nature:

and they derided him: lift up their nose, ordrew itout to him, as the word
signifies, ina sneering way; theyrejectedanddespisedwhathe saidabout their
injustice, in their stewardship; the calling ofthem to an account forit, and the
turning of them out of it; and concerning the true use ofworldly riches, andthe
contempt ofthem; they lookeduponthemselves safe andsecure inthe good
opinion of the people, andhappy in the enjoyment of worldly things; and
lookedupon him as a weak man, to talk in the manner he did.
Copyright Statement
The New JohnGill's Expositionofthe Entire Bible Modernisedandadapted
for the computer by Larry Pierce ofOnline Bible. All Rights Reserved, Larry
Pierce, Winterbourne, Ontario.
A printed copyof this work canbe orderedfrom: The BaptistStandard
Bearer, 1 IronOaks Dr, Paris, AR, 72855
Gill, John. "CommentaryonLuke 16:14". "The New JohnGillExpositionof
the Entire Bible". https://www.studylight.org/commentaries/geb/luke-
16.html. 1999.
Robertson's WordPictures inthe New Testament
Who were lovers ofmoney (πιλαργυροι υπαρχοντες — philarguroi
huparchontes). Literally, being lovers ofmoney. Πιλαργυροι — Philarguroi is
an old word, but in the N.T. onlyhere and 2 Timothy 3:2. Itis from πιλος —
philos and αργυρος — arguros (ηκουον— ēkouon). Imperfectactive, were
listening (allthe while Jesus was talking to the disciples (Luke 16:1-13).
And they scoffedathim (και εχεμυκτηριζον— kaiexemuktērizon). Imperfect
active againofεκμυκτηριζω— ekmuktērizō lxxwhere late writers use simple

verb. In the N.T. onlyhere and Luke 23:35. Itmeans to turn out or up the nose
at one, to sneer, to scoff. The Romans hada phrase, nasoadunco suspendere, to
hang on the hookednose (the subjectofridicule). Thesemoney-loving
Pharisees werequick to see thatthe words of Jesus aboutthe wise use ofmoney
applied to them. They had stoodwithout commentthe three parables aimed
directly at them (the lostsheep, the lostcoin, the lostson). Butnow theydo not
remain quiet while they hear the fourth parable spokento the disciples. No
words were apparentlyspoken, buttheir eyes, noses, faceswere eloquentwitha
fine disdain.
Copyright Statement
The Robertson's WordPictures ofthe New Testament. Copyright�Broadman
Press 1932,33, Renewal1960. Allrights reserved. Usedby permissionof
BroadmanPress (SouthernBaptistSundaySchool Board)
Robertson, A.T. "CommentaryonLuke 16:14". "Robertson's WordPictures of
the New Testament". https://www.studylight.org/commentaries/rwp/luke-
16.html. BroadmanPress1932,33. Renewal1960.
Vincent's WordStudies
Covetous ( φιλάργυροι )
Rev. renders literally, according to the compositionofthe word, lover, of
money. Only here and 2 Timothy 3:2. Compare the kindrednoun, 1 Timothy
6:10. The usualwordforcovetous is πλεονέκτης (1Corinthians 5:10, 1
Corinthians 5:11; 1 Corinthians 6:10).
Derided( ἐξεμυκτήριζον)

Only here and Luke 23:35. Lit., to turn up the nose at. The Romans hada
corresponding phrase, nasoadunco suspendere,tohang onthe hookednose: i.e.,
to turn up the nose andmake a hook ofit, on which (figuratively) to hang the
subjectof ridicule. Thus Horace, inone ofhis satires, giving anaccountofa
pretentious banquet atthe house of a rich miser, describes one ofthe guests as
hanging everything to his nose; i.e., making a joke ofeverything that occurred.
The simple verb occurs atGalatians 6:7, ofmocking God.
Copyright Statement
The text of this work is public domain.
Vincent, Marvin R. DD. "CommentaryonLuke 16:14". "Vincent's Word
Studies in the New Testament".
https://www.studylight.org/commentaries/vnt/luke-16.html. Charles
Schribner's Sons. New York, USA. 1887.
The Fourfold Gospel
And the Pharisees, who werelovers ofmoney, heardallthese things1; andthey
scoffedathim.
And the Pharisees, who werelovers ofmoney, heardallthese things;
and they scoffedathim. The Pharisees deridedhim with openinsolence (Luke
23:35). This wasa new phase oftheiropposition, andshowedthat they no
longerfearedJesus as formerly, being assuredthathe aimed atno earthly
dominion. Becauseofhis poverty they may have regardedhim as prejudiced
againstwealth. Atany rate, theyregardedthemselves as living contradictions
of this to them ridiculous statementthat a man could not be rich and yet
religious.
Copyright Statement

These files are public domain and are a derivative of an electronic editionthat
is available on the Christian ClassicsEthereal Library Website. These files
were made available by Mr. Ernie Stefanik. Firstpublishedonline in 1996 at
The RestorationMovementPages.
J. W. McGarveyandPhilip Y. Pendleton. "CommentaryonLuke 16:14". "The
Fourfold Gospel". https://www.studylight.org/commentaries/tfg/luke-
16.html. StandardPublishing Company, Cincinnati, Ohio. 1914.
JohnTrapp Complete Commentary
14 And the Pharisees also, who werecovetous, heardallthese things: andthey
derided him.
Ver. 14. And they derided him] Gr. εξεμυκτηριζον, theyblew their noses athim
in scornandderision. Theyfleeredand jeered, whenthey should have feared,
and fled from the wrathto come. Naso suspendere adunco. Horat.
Copyright Statement
TextCourtesyof BibleSupport.com. UsedbyPermission.
Trapp, John. "CommentaryonLuke 16:14". JohnTrappComplete
Commentary. https://www.studylight.org/commentaries/jtc/luke-16.html.
1865-1868.

SermonBible Commentary
Luke 16:14
Considerthe conductof the Pharisees, whose weakpointhad beentouched by
our Lord's teaching; theyadoptedthe fool's course ofmocking atthatwhich
they could not deny to be true, but whose truth they did not like to follow into
its consequences, namely, into the practical result ofa godly, self-denying life.
Concerning this mode of dealing with rebuke, Ihave two remarks to make.
I. In the first place, Iremark that howeverfoolisha mode it may seem, and
howevermuch people may feelashamedof it, whenthey see whatitreally is,
yet it is very common and, in the usual sense ofthe word, verynatural. It is
natural to turn into ridicule any exhortationor rebuke which has beenfelt to
touch ourselves, andbecause itis natural, therefore it is also common. Inthe
Book ofProverbs a fearfullight is thrown upon the subjectofmockerywhen
wisdomis representedas eventuallyadopting the same course herself, mocking
those who had once mockedher, laughing attheir trouble, showing in suchan
awful manner the folly of suchconductby a terrific kind of retaliation.
II. The secondremark whichI have to make is that this method of derisionis
not only foolishand empty, but is also positivelymischievous. The Pharisees in
the text, for example, were morallyinjured by their conducttowards the Lord;
they were less fitthan they were before to receive impressions forgood; their
covetousness wasfixedmore firmly, and alltheir otherevil habits also. Forthis
is the special characteristicofderiding what is good, thatthe whole moralsense
suffers, the edge ofthe conscience is blunted; the man is less opento conviction
than before, notonly with regardto the particular subjectwhich calledforth
his derision, but with regardto every subject. Indeedthe surestmethod which
Satancanadopt, to ruin in the end a Christian's character, is to tempt him in

the beginning to deride the persons from whom he hears solemninstruction
and warning, orthe books inwhich he reads the same.
BishopHarvey Goodwin, ParishSermons, 5thseries, p. 233.
References: Luke 16:14.—J. P. Gledstone, ChristianWorldPulpit, vol. xxii., p.
181. Luke 16:15.—C. G. Finney, Sermons onGospelThemes, p. 347.
Copyright Statement
Nicoll, WilliamR. "CommentaryonLuke 16:14". "SermonBible
Commentary". https://www.studylight.org/commentaries/sbc/luke-16.html.
Thomas Coke Commentaryonthe Holy Bible
Luke 16:14. Andthey derided him.— The original word is very emphatical;
εξεμυκτηριζον: "Theymockedhim by a scornful motion of the mouth and
nose,"—aswellas bywhatthey spake to him. The word might be rendered they
sneered. There wasa gravityand dignity in our Lord's discourse, which,
insolentas they were, wouldnotpermit them to laugh out; but by some
scornful air they hinted to eachothertheir mutual contempt.
Copyright Statement

Coke, Thomas. "CommentaryonLuke 16:14". Thomas CokeCommentaryon
the Holy Bible. https://www.studylight.org/commentaries/tcc/luke-16.html.
1801-1803.
ExpositoryNotes withPractical Observations onthe New Testament
The Pharisees werenotoriouslyaddictedto the sin ofcovetousness, accounting
no man happy but them that were rich: andbecause the promises made to the
Jews were generally, (thoughnotonly) oftemporalblessings, theylookedupon
poverty as a curse, andesteemedthe pooraccursed, John7:49The Pharisees
hearing their covetousness reproved, andthe doctrine of charity and alms
preachedand enforcedby our Saviour, they derided him in the shamefulest
manner, with the highestdegree ofcontempt and scorn, wringing the nose, and
making mouths at him, as the original wordseems to import.
Learn hence,
1. Thatsinners grow veryangry and impatient under the ministry of the word,
when they heartheir darling sin, their belovedlust, struck at, andsharply
reproved.
2. Thatcovetous menwho make wealththeir idol, whenthey hear the doctrine
of anholy comtempt forthe world preached, andthe greatduty ofalms giving
urged and enforced, theymake it the matter of their contempt and derision:
The Pharisees heardandderided him.

Copyright Statement
Burkitt, William. "Commentaryon Luke 16:14". ExpositoryNoteswith
Practical Observationsonthe New Testament.
https://www.studylight.org/commentaries/wbc/luke-16.html. 1700-1703.
JohannAlbrecht Bengel's Gnomonofthe New Testament
Luke 16:14. καὶ οἱ φαρισαῖοι, the Phariseesalso) His words were addressedto
the disciples in the hearing of the Pharisees.— φιλάργυροι, covetous) Aclass of
persons who are the most ready ofall to take offence.— ἐξεμυκτήριζον, they
beganto deride Him) who was the teacherofsingleness ofheart. [Whereasthey
fanciedthemselves to be accomplishedin(furnished with) suchprudence as to
be able admirably to combine the service ofGodand that of mammon.—V. g.]
Copyright Statement
Bengel, JohannAlbrecht. "CommentaryonLuke 16:14". JohannAlbrecht
Bengel's Gnomonofthe New Testament.
https://www.studylight.org/commentaries/jab/luke-16.html. 1897.
Matthew Poole's EnglishAnnotations onthe Holy Bible

Concerning the Pharisees’ covetousness we have oftenheardbefore; and
indeed they were so from this principle, that none but the rich were happy and
blessed, andthatall poorpeople were cursed, John7:49; inoppositionto whom
some think that our Saviour, Luke 6:20, blessedthe poor. The promises relating
to the Old Testament, andmade to the Jews, weregenerallyoftemporal
blessings, thoughunder them spiritual mercies were also understood. As
hypocrites cannever endure to have their belovedlusts touched, andpersons
that have drank in an errorhave no patience to hearit contradicted; so the
Pharisees hadno patience to hearthat doctrine, whichcrossedwhattheyhad
taught, and struck attheir darling lusts.
They derided him: the wordused signifietha deriding with the highest degree
of scornandcontempt.
Copyright Statement
Poole, Matthew, "CommentaryonLuke 16:14". MatthewPoole'sEnglish
Annotations onthe Holy Bible.
https://www.studylight.org/commentaries/mpc/luke-16.html. 1685.
Justin Edwards' Family Bible New Testament
Deridedhim; because ofthe doctrine containedin the preceding discourse, in
which he taught that allour wealthbelongs to God, andthat to obtain heaven,
we must faithfully use it in his service, andthattoo with undivided love and
devotion.

Copyright Statement
Edwards, Justin. "CommentaryonLuke 16:14". "FamilyBible New
Testament". https://www.studylight.org/commentaries/fam/luke-16.html.
American TractSociety. 1851.
PeterPett's Commentaryon the Bible
‘And the Pharisees, who were loversofmoney, heardallthese things; andthey
scoffedathim.’
The Pharisees scoffedatHis ideas (literally‘turned up their noses atHim’).
When Luke says that it was because theywere ‘lovers ofmoney’he does not
necessarilymeanthat they were greedy, althoughno doubt some ofthem were.
He means more that their view of money was verydifferent from that of Jesus.
They honouredand reveredit. It was true that they did considerthat wealth
was one testofa man’s righteousness, butfor the opposite reasonto Jesus. In
their case itwas becausetheysaw its possessioninabundance as being a
measure ofGod’s approval. Taking the opposite view to Jesus theysaw
prosperity as the rewardfor godliness. Theythus gave possessionofita high
place in their thinking, not recognising the harm that it did men. They would
certainly have approved ofcharitable giving, but whatthey did not approve of
was Jesus’idea thatmoneyshould be held on to lightly and not seenas goodfor
its ownsake. Thatwas whytheymocked. Jesus’view wentagainst allthatmen
believed.

They wouldcertainly have theoreticallyagreedthatGodwas more important
than money, but they fell into the trap ofnot recognising (asmostpeople failto
recognise) thatthey actuallyallowedit to influence them more than they
allowedGodto do. Theywere not true ‘lovers ofGod’, they were ‘lovers of
money’. In their practical lives they actually lovedMammon more than they
loved God. Theyexemplified allthe wrong aspects ofLuke 16:13.
Thatthis is true comes outin their history. Alexander Jannaeus inthe previous
century had warned his wife againstthe greediness andwickednessofmenwho
‘pretended to be Pharisees’ (i.e. werehypocritical Pharisees), andthere is other
evidence that proves that they were onoccasions opento accepting bribes.
While Jesus Himselfspoke ofthe Scribes as ‘devouring widow’s houses’(Luke
20:47), whichprobablyrefers to a tendencyto sponge onthem. So their
reputation from this angle was certainlynotblameless.
Jesus’pointis that what we love is demonstratedby how we behave. Thosewho
truly love Godhold lightly to the things ofthis world. But the very theologyof
the Pharisees made themtake up the opposite viewpointand see possessionof
wealthas highly desirable. And the result was thatit then became lovedfor its
ownsake. Theybecame lovers ofMammonevenwhile they thought that they
were lovers ofGod(seeLuke 16:13).
Copyright Statement
Pett, Peter. "CommentaryonLuke 16:14". "PeterPett's Commentaryonthe
Bible ". https://www.studylight.org/commentaries/pet/luke-16.html. 2013.

Whedon's Commentary on the Bible
Renewedtopic ofcontroversywiththe Pharisees—The doctrine concerning
riches, Luke 16:14-31.
14.The Pharisees(probablythe same Herodiansetas in Luke 13:31-33, and
Luke 15:1-2, whereseeournotes) raiseda dispute because Jesus receivedand
ate with convertedpublicans and sinners. Theirmurmurs then drew out the
THREE PARABLES in regardto mercy for the penitent. Their presentassault
in consequenceofthe two lastparables, andthe doctrine ofChrist in regardto
riches, calledforththe parable of the rich man. Were covetous—Literally, in
the Greek theywere , orsilver-loving. Thatis, theywere greedyforwealthand
pomp.
Heard—The Greekimperfecttense signifies werehearing. Theywere listening
while our Lord delivered the lastparable, greatlydisgustedwithhis treatment
of the subjectofriches. Derided—Greek, werederiding him; they were doing
so while he spoke. The wordin the original signifies that sortofpropelling the
breath through the nostrils expressedby the word to snuffle, and more
delicatelyby the word to sneer. Ofcourse theysneeredwithbitter words also.
We might imagine them saying, “Nodoubtthat treacherous stewardis the
proper model for his setofvillainous publicans; the stewards ofthe Roman
oppressors ofIsrael.” Buttheythemselves were the courtiers ofHerodAntipas,
who was by blood an Edomite.
Copyright Statement

Whedon, Daniel. "CommentaryonLuke 16:14". "Whedon's Commentaryon
the Bible". https://www.studylight.org/commentaries/whe/luke-16.html.
1874-1909.
Schaff's PopularCommentary onthe New Testament
Luke 16:14. Andthe Pharisees also. The preceding parable was addressedto
the disciples (Luke 16:1), butthe Pharisees heardallthese things. Acontinued
actis meant, here and in what follows: andthey scoffedathim. Their feeling
was: This manmakes riches oflittle account, butwe know better; we cankeep
our wealthand our piety too. Hence the nextverse is aimed at their semblance
of piety, which was the basis oftheir derision ofHim.
Copyright Statement
Schaff, Philip. "CommentaryonLuke 16:14". "Schaff's PopularCommentary
on the New Testament". https://www.studylight.org/commentaries/scn/luke-
16.html. 1879-90.
The Expositor's Greek Testament

Luke 16:14. · aninteresting andvery credible bit of information concerning the
Pharisees (2 Timothy3:2).—( and, the nose), turnedup the nose at, in
contempt, againin Luke 23:35.
George Haydock'sCatholic Bible Commentary
Now the Pharisees, &c. Christhad admonishedthe Scribes andPharisees notto
presume too much on their own sanctity, but to receive repenting sinners, and
to redeemtheir ownsins with alms. Butthey derided these precepts ofmercy
and humility; either because theyesteemedwhathe commandedthem to be
useless, orbecause theythoughtthey had alreadycomplied with them. (Ven.
Bede) ---The Phariseesconsideredtemporal riches as true goods, andthe
recompense whichGodhad promisedto suchas observedhis laws; they
therefore laughedat the doctrine of Jesus Christ, whichextolledliberalityand
alms-deeds, anddespisedthe Masterwho, onalloccasions, testifiedhis great
regardfor poverty in his discourses, inhis conduct, in the choice ofhis apostles,
who were allpoor, and had no pretensions whateverto exteriorpomp or show.
(Calmet)
Haydock, GeorgeLeo. "CommentaryonLuke 16:14". "George Haydock's
Catholic Bible Commentary".
https://www.studylight.org/commentaries/hcc/luke-16.html. 1859.
E.W. Bullinger's CompanionBible Notes
the Pharisees. SeeApp-120.
were = being then. Greek. huparcho, as inLuke 16:23, andsee onLuke 7:25.

covetous = money-lovers (referring to mammon, verses: 11, 13); Occurs only
here, and2 Timothy 3:2.
derided = were turning up their noses at. Occurs onlyhere and Luke 23:35.
Found in the LXX. Pas. Luke 2:4; Luke 22:7; Luke 22:35. is. This wasthe
immediate cause ofthe secondParable (verses: Luke 16:19-30), andthe solemn
application(Luke 16:31).
Bullinger, EthelbertWilliam. "Commentary onLuke 16:14". "E.W.
Bullinger's Companion bible Notes".
https://www.studylight.org/commentaries/bul/luke-16.html. 1909-1922.
Commentary Criticaland Explanatory on the Whole Bible - Unabridged
And the Pharisees also, who were covetous, heardallthese things: andthey
derided him.
derided him.
[ exeemukteerizon(Greek #1592)]- sneeredatHim; their master, sin, being
too plainly struck at. Butit was easierto ridicule than to refute such teaching.
Copyright Statement

Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "CommentaryonLuke
16:14". "CommentaryCriticalandExplanatory onthe Whole Bible -
Unabridged". https://www.studylight.org/commentaries/jfu/luke-16.html.
1871-8.
The Bible Study New Testament
14. And they made fun ofJesus. TheyunderstoodJesus to be attacking greed,
and they thought this foolish, becausetheymeasuredeverything in terms of
money.
Ice, Rhoderick D. "CommentaryonLuke 16:14". "TheBible Study New
Testament". https://www.studylight.org/commentaries/ice/luke-16.html.
College Press, Joplin, MO. 1974.
Ellicott's Commentaryfor English Readers
(14) Andthe Pharisees also, who werecovetous.—Thewords are importantas
showing that they had beenlistening during the previous parable, and that the
words, thoughaddressedto the disciples, hadbeenmeant also forthem. (See
Note onLuke 16:1.) The wordfor“covetous” is literallylovers ofmoney, as
distinct from more general cupidity, and as being usedby St. Paulin 2 Timothy
3:2, andnowhere else inthe New Testament, furnishes anotherinstance of
community of language betweenhim and the Evangelist.
Deridedhim.—The verbimplies visible rather than audible signs ofscorn—the
distended nostril, and the sneering lip, the naso suspendere adunco ofthe
Romansatirist. Itis, i.e., a wordthat forcibly expresses the physiognomyof
contempt (seeGalatians 6:7). Here againwe have a wordcommon to the two

writers just named. The motive of the derisionlies on the surface. Thatthey,
the teachers ofIsrael, shouldbe told that they were like the Unjust Steward,
that they were wasting their Lord’s goods, thattheymust make friends with
the unrighteous mammon of quite another kind than those whom they were
wontto court—this was more thanthey could stand. Theyhave felt the force of
the rebuke, andtherefore they stifle it with mockery—
“A little grain ofconsciencemade them sour.”
Ellicott, Charles John. "CommentaryonLuke 16:14". "Ellicott's Commentary
for EnglishReaders". https://www.studylight.org/commentaries/ebc/luke-
16.html. 1905.
TreasuryofScripture Knowledge
derided him.
who
12:15; 20:47; Isaiah56:11; Jeremiah6:13; 8:10; Ezekiel22:25-29; 33:31;
Matthew 23:14
derided
8:53; 23:35; Psalms 35:15,16; 119:51; Isaiah53:3; Jeremiah20:7,8; Hebrews
11:36; Hebrews 12:2,3
Reciprocal: Exodus 20:17- thy neighbour's house; Leviticus 11:29- creeping
things that creep; 2 Chronicles 30:10- theylaughed; 2 Chronicles36:16 -
despised; Job12:4- the just; Psalm10:3- whom; Psalm22:7 - laugh; Psalm
36:2 - Forhe; Psalm107:11- contemned; Psalm119:36 - andnotto; Psalm
123:3- forwe are; Proverbs 11:12 - that; Proverbs 14:2- but; Proverbs 23:9-
he; Proverbs 28:11- rich; Isaiah29:20 - the scorner; Jeremiah22:17 -

covetousness; Matthew 3:7 - the Pharisees; Matthew 5:20- exceed; Matthew
19:23- That; Mark 5:40- they; Mark 10:2- the Pharisees; Mark 10:24 - trust;
Luke 2:35- that; Luke 6:25- laugh; John1:24- were of; John3:19- because;
Acts 13:41- ye despisers; Ephesians 5:3- covetousness; 2 Timothy 3:3 -
despisers; Hebrews13:5- conversation
Torrey, R. A. "CommentaryonLuke 16:14". "The TreasuryofScripture
Knowledge". https://www.studylight.org/commentaries/tsk/luke-16.html.
Calvin's Commentary on the Bible
14.Andthe Pharisees, who were covetous, heardallthese things. Theywho
imagine that Christwas ridiculed by the Pharisees, because he choseto employ
a plain and familiar style, and made no use of swelling words, (302) do not
sufficiently comprehend whatLuke means. Haughtyand disdainful men, I do
acknowledge, view the doctrine of the Gospel withcontempt; but Luke
expresslydeclares the reasonwhyChristwas the objectof their derisionto
have been, that they were covetous Entertaining a firm and deep-seated
convictionthat the rich are happy, and that there is nothing betterfor men
than to increase theirwealthby every possible method, and earnestlyto guard
whateverthey have acquired, they rejectas foolishparadoxes (303)allthe
sayings ofChrist whichhad a contrarytendency. And, certainly, anyone that
speaks ofdespising riches, orbestowing alms onthe poor, is regardedby the
covetous as a madman. Horace’swords onthis subjectare wellknown: (304)
“The people hiss atme, but I am wellsatisfiedwith myself.” (305) Butif, even
when they are condemnedby universal opinion, they continue to flatter
themselves, how muchmore will they ridicule as a fable that philosophy of
Christ which is far removed from the ordinary belief?
Some otherpretense, Ihave no doubt, was held out by the Pharisees for
ridiculing and evading a doctrine which opposedtheir vice. Butwe must attend
to the motive by which they were actuated; foritis a disease whichalmost
always prevails in the world, that the greaterpartofmen affectto despise

whateverdoes notfall in with their corrupt morals. Hence the ridicule, andjest,
and merriment, with which the word ofGodis frequently assailed; forevery
man fights in defense ofhis ownvices, andall imagine that their witticisms will
serve fora cloudto screentheircriminality.
STEVEN COLE
Scoffing or Submitting? (Luke 16:14-18)
RelatedMedia
A “Frank and Ernest” cartoonshows the perpetual bumblers standing at the
Pearly Gates. St. Peterhas a scowlon his face. Ernie is smiling innocently, but
he’s wearing a T-shirt that says, “QuestionAuthority.” Frank is whispering to
him, “If I were you, I’d change my shirt, Ernie.” (Bob Thaves, 10/4/95,NEA.)
thing to do!
Our text deals with the authority of Jesus, althoughthe flow of thought is
difficult to track. At first it seems like a disjointed bunch of verses. Verse 14
mentions the Pharisees’scoffing at Jesus’teaching aboutmoney, but then the
rest of the verses don’t deal with the subjectof money at all. The final verse of
the section(16:18), on divorce, seems totally foreign to the context. Probably
what we are looking at is a condensedversion of what originally was a longer
discourse. The transitions are missing, which makes it more difficult to pick
up the flow of thought.

Jesus was scoffed at by the pharisees

Jesus was scoffed at by the pharisees

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Jesus was scoffed at by the pharisees