Luke 16 (NET)

The Parable of the Clever Steward

1 Jesus1 also said to the disciples, “There was a rich man who was informed of accusations2 that his manager3 was wasting4 his assets. 2 So5 he called the manager6 in and said to him, ‘What is this I hear about you?7 Turn in the account of your administration,8 because you can no longer be my manager.’ 3 Then9 the manager said to himself, ‘What should I do, since my master is taking my position10 away from me? I’m not strong enough to dig,11 and I’m too ashamed12 to beg. 4 I know13 what to do so that when I am put out of management, people will welcome me into their homes.’14 5 So15 he contacted16 his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 6 The man17 replied, ‘A hundred measures18 of olive oil.’ The manager19 said to him, ‘Take your bill, sit down quickly, and write fifty.’20 7 Then he said to another, ‘And how much do you owe?’ The second man21 replied, ‘A hundred measures22 of wheat.’ The manager23 said to him, ‘Take your bill, and write eighty.’24 8 The25 master commended the dishonest26 manager because he acted shrewdly.27 For the people28 of this world are more shrewd in dealing with their contemporaries29 than the people30 of light. 9 And I tell you, make friends for yourselves by how you use worldly wealth,31 so that when it runs out you will be welcomed32 into the eternal homes.33

10 “The one who is faithful in a very little34 is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 11 If then you haven’t been trustworthy35 in handling worldly wealth,36 who will entrust you with the true riches?37 12 And if you haven’t been trustworthy38 with someone else’s property,39 who will give you your own40? 13 No servant can serve two masters, for either he will hate41 the one and love the other, or he will be devoted to the one and despise42 the other. You cannot serve God and money.”43

More Warnings about the Pharisees

14 The Pharisees44 (who loved money) heard all this and ridiculed45 him. 15 But46 Jesus47 said to them, “You are the ones who justify yourselves in men’s eyes,48 but God knows your hearts. For what is highly prized49 among men is utterly detestable50 in God’s sight.

16 “The law and the prophets were in force51 until John;52 since then,53 the good news of the kingdom of God54 has been proclaimed, and everyone is urged to enter it.55 17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter56 in the law to become void.57

18 “Everyone who divorces his wife and marries58 someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.

The Rich Man and Lazarus

19 “There was a rich man who dressed in purple59 and fine linen and who feasted sumptuously60 every day. 20 But at his gate lay61 a poor man named Lazarus62 whose body was covered with sores,63 21 who longed to eat64 what fell from the rich man’s table. In addition, the dogs65 came and licked66 his sores.

22 “Now67 the poor man died and was carried by the angels to Abraham’s side.68 The69 rich man also died and was buried.70 23 And in hell,71 as he was in torment,72 he looked up73 and saw Abraham far off with Lazarus at his side.74 24 So75 he called out,76 ‘Father Abraham, have mercy on me, and send Lazarus77 to dip the tip of his finger78 in water and cool my tongue, because I am in anguish79 in this fire.’80 25 But Abraham said, ‘Child,81 remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish.82 26 Besides all this,83 a great chasm84 has been fixed between us,85 so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 27 So86 the rich man87 said, ‘Then I beg you, father – send Lazarus88 to my father’s house 28 (for I have five brothers) to warn89 them so that they don’t come90 into this place of torment.’ 29 But Abraham said,91 ‘They have Moses and the prophets; they must respond to92 them.’ 30 Then93 the rich man94 said, ‘No, father Abraham, but if someone from the dead95 goes to them, they will repent.’ 31 He96 replied to him, ‘If they do not respond to97 Moses and the prophets, they will not be convinced even if someone rises from the dead.’”98

1tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. 2tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.” 3sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role. 4tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151). 5tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager. 6tn Grk “him”; the referent (the manager) has been specified in the translation for clarity. 7sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies. 8tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo"). 9tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable. 10tn Grk “the stewardship,” “the management.” 11tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager. 12tn Grk “I do not have strength to dig; I am ashamed to beg.”sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from. 13tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization. 14sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes). 15tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision. 16tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style. 17tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity. 18sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker. 19tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons. 20sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices. 21tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons. 22sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii. 23tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. 24sn The percentage of reduction may not be as great because of the change in material. 25tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style. 26sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7. 27sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a. 28tn Grk “sons” (an idiom). 29tn Grk “with their own generation.” 30tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do. 31tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10). 32sn The passive refers to the welcome of heaven. 33tn Grk “eternal tents” (as dwelling places). 34sn The point of the statement faithful in a very little is that character is shown in how little things are treated. 35tn Or “faithful.” 36tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9. 37sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed. 38tn Or “faithful.” 39tn Grk “have not been faithful with what is another’s.” 40tn Grk “what is your own.” 41sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made. 42tn Or “and treat [the other] with contempt.” 43tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions. 44sn See the note on Pharisees in 5:17. 45tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409). 46tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. 47tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. 48tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse. 49tn Or “exalted.” This refers to the pride that often comes with money and position. 50tn Or “is an abomination,” “is abhorrent” (L&N 25.187). 51tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39). 52sn John refers to John the Baptist. 53sn Until John; since then. This verse indicates a shift in era, from law to kingdom. 54sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21. 55tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53. 56tn Or “one small part of a letter” (L&N 33.37). 57tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes. 58sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era. 59sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth. 60tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer. 61tn The passive verb ἐβέβλητο (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209). 62sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account. 63tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180). 64tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons. 65tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34). 66sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture. 67tn Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. 68tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16). 69tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style. 70sn The shorter description suggests a different fate, which is confirmed in the following verses. 71sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13). 72sn Hades is a place of torment, especially as one knows that he is separated from God. 73tn Grk “he lifted up his eyes” (an idiom). 74tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.” 75tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative. 76tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.” 77sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.) 78sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God. 79tn Or “in terrible pain” (L&N 24.92). 80sn Fire in this context is OT imagery; see Isa 66:24. 81tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment. 82tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26. 83tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved. 84sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now. 85tn Grk “between us and you.” 86tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words. 87tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity. 88tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity. 89sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate. 90tn Grk “lest they also come.” 91tn Grk “says.” This is one of the few times Luke uses the historical present. 92tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10). 93tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 94tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity. 95sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange. 96tn Here δέ (de) has not been translated. 97tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29. 98sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.