Luke 16 · WEB
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Luke 16

The parable of the shrewd manager

He also said to his disciples, “There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. He called him, and said to him, ‘What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.’

“The manager said within himself, ‘What will I do, seeing that my lord is taking away the management position from me? I don’t have strength to dig. I am ashamed to beg. I know what I will do, so that when I am removed from management, they may receive me into their houses.’ Calling each one of his lord’s debtors to him, he said to the first, ‘How much do you owe to my lord?’ He said, ‘A hundred batos of oil.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’ Then he said to another, ‘How much do you owe?’ He said, ‘A hundred cors of wheat.’ He said to him, ‘Take your bill, and write eighty.’

“His lord commended the dishonest manager because he had done wisely, for the children of this world are, in their own generation, wiser than the children of the light. I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? If you have not been faithful in that which is another’s, who will give you that which is your own? No servant can serve two masters, for either he will hate the one and love the other; or else he will hold to one and despise the other. You aren’t able to serve God and Mammon.”

A rich man's manager, about to be dismissed for wasting his master's property, calls in the master's debtors and reduces what they owe, so that they will welcome him into their homes later. The master praises him for acting shrewdly. Jesus draws lessons: use worldly wealth to make friends who will welcome you into eternal dwellings, be faithful in small things, and remember that no one can serve both God and money.

What does this mean?

"Steward" (KJV) means manager. "Mammon" is an Aramaic word for wealth or property. The "measures" of oil and wheat were large commercial units, so the debts were substantial. "Children of light" means God's people.

Historical context

Estate managers often acted with wide authority in their master's name. Some scholars suggest the manager cancelled his own commission, or a hidden interest charge that the Law forbade between Israelites (Deuteronomy 23:19), so that the master could hardly object.

Why does it matter?

This is often considered the most puzzling of Jesus' parables. Interpreters differ on whether "the lord" who commends the manager (16:8) is the master in the story or Jesus himself, and on how the sayings that follow relate to the story. What is praised is the manager's shrewdness, not his dishonesty.

Editorial notes, not scripture.

The Law, the kingdom and divorce

The Pharisees, who were lovers of money, also heard all these things, and they scoffed at him. He said to them, “You are those who justify yourselves in the sight of men, but God knows your hearts. For that which is exalted among men is an abomination in the sight of God.

“The law and the prophets were until John. From that time the Good News of God’s Kingdom is preached, and everyone is forcing his way into it. But it is easier for heaven and earth to pass away than for one tiny stroke of a pen in the law to fall.

“Everyone who divorces his wife and marries another commits adultery. He who marries one who is divorced from a husband commits adultery.

The Pharisees, whom Luke describes as lovers of money, scoff at Jesus' teaching. He tells them that God knows their hearts and that what people prize is detestable to God. He adds that the Law and the Prophets lasted until John; since then the kingdom has been proclaimed and everyone presses into it, yet not the smallest stroke of the Law will fail. Whoever divorces his wife and marries another commits adultery.

What does this mean?

A "tittle" (KJV) or "tiny stroke" is a small mark distinguishing one Hebrew letter from another. "Every man presseth into it" (KJV) is a difficult phrase: it may mean everyone is eagerly entering, or that people are being urged or forced in; interpreters differ.

Historical context

Jewish law permitted a man to divorce his wife (Deuteronomy 24:1–4), and Jewish teachers debated the acceptable grounds. Luke's saying has no exception, unlike Matthew's "except it be for fornication" (Matthew 19:9).

Why does it matter?

The sayings are loosely connected; together they present John as a turning point while affirming that the Law remains valid. Luke's remark about love of money sets up the parable that follows. Churches differ widely in how they apply the teaching on divorce.

Editorial notes, not scripture.

The rich man and Lazarus

“Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. A certain beggar, named Lazarus, was taken to his gate, full of sores, and desiring to be fed with the crumbs that fell from the rich man’s table. Yes, even the dogs came and licked his sores. The beggar died, and he was carried away by the angels to Abraham’s bosom. The rich man also died and was buried. In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. He cried and said, ‘Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water and cool my tongue! For I am in anguish in this flame.’

“But Abraham said, ‘Son, remember that you, in your lifetime, received your good things, and Lazarus, in the same way, bad things. But here he is now comforted and you are in anguish. Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that no one may cross over from there to us.’

“He said, ‘I ask you therefore, father, that you would send him to my father’s house— for I have five brothers—that he may testify to them, so they won’t also come into this place of torment.’

“But Abraham said to him, ‘They have Moses and the prophets. Let them listen to them.’

“He said, ‘No, father Abraham, but if one goes to them from the dead, they will repent.’

“He said to him, ‘If they don’t listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.’”

A rich man lives in luxury while a poor, sick beggar named Lazarus lies at his gate. Both die: Lazarus is carried by angels to Abraham's side, and the rich man finds himself in torment in Hades. He asks Abraham for relief and then for Lazarus to warn his five brothers, but Abraham replies that a great chasm separates them, and that if the brothers will not listen to Moses and the prophets, they will not be persuaded even if someone rises from the dead.

What does this mean?

"Purple and fine linen" were the costly clothes of the very rich. "Abraham's bosom" (KJV) pictures a place of honour beside Abraham at the heavenly banquet. "Hell" (KJV) here translates Hades, the realm of the dead. Lazarus is the Greek form of Eleazar, "God helps."

Historical context

Stories of rich and poor reversed after death circulated in Egyptian and later Jewish sources. Dogs were scavengers, regarded as unclean.

Why does it matter?

Apart from Abraham, Lazarus is the only named character in any of Jesus' parables. Interpreters differ on how far the story describes the afterlife and how far it uses familiar imagery to make a point about wealth and responsibility. The closing line points ahead to Jesus' own resurrection. John's Gospel tells of a different Lazarus who is raised from the dead (John 11).

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

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  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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