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Luke 16
Haystack bible commentary"Stacks and stacks of commentary...."
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==Luke 16:1-7:
And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.
2 And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.
3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.
4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.
5 So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord?
6 And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty.
7 Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore.
2 And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.
3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.
4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.
5 So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord?
6 And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty.
7 Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore.
==Luke 16:8:
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8 And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.
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Luke 16:8 is the concluding part of a parable about an unjust steward. The verse states, "And the master commended the dishonest manager because he had acted shrewdly, for the sons of this world are more shrewd in dealing with their own generation than the sons of light". The "master" (who is the owner in the story) praises the manager's shrewdness and prudence in preparing for his own future by reducing the debts of the master's debtors, thereby making them friends who might help him later. The verse highlights the contrast between the cunning of the ""sons of this world" (non-believers) and the often less practical approach of the ""sons of light" (believers) in worldly matters.
Key aspects of Luke 16:8: Shrewdness, not dishonesty: The master commended the steward for his cleverness and ingenuity in securing his future, not for his unethical behavior. The verse points out that non-believers, in their pursuit of worldly success, often demonstrate greater wisdom and resourcefulness than many believers do in their spiritual lives and for eternal gain. The point of the parable is to encourage believers to apply that same shrewdness and prudence to spiritual matters, using worldly resources wisely to gain "friends" in the kingdom of God. The parable's overall message: Jesus is using the example of the shrewd, albeit unjust, steward to teach a lesson about stewardship and worldly wealth. He encourages believers to be similarly clever and resourceful with God's resources (money and other possessions) to prepare for eternity, rather than being caught unaware when their earthly "time fails". |
Jesus uses the manager's worldly behavior as an object lesson for his disciples. His key points are:
Shrewdness for a different purpose: Jesus suggests that "people of the light"—or believers—should be just as wise and strategic in their spiritual lives as worldly people are in their temporary, earthly affairs. Believers should be active and purposeful in preparing for their eternal future. A contrast in priorities: The verse highlights the stark difference in priorities between believers and unbelievers. Worldly people are often more decisive in securing their temporary gains than believers are in pursuing eternal "true riches". Use worldly wealth for good: Immediately following this parable, Jesus tells his followers to "use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings" (Luke 16:9). This means using temporary earthly resources for charitable acts that have eternal significance |
==Luke 16:9:
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And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.
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When Jesus says to "use worldly wealth to gain friends," he is not advocating for a transactional "buy-your-way-to-heaven" scheme. Instead, he is giving a lesson on wise stewardship, urging his followers to use their earthly, temporary resources for eternal purposes.
The phrase must be understood in the context of the Parable of the Dishonest Manager (Luke 16:1–8), in which the manager shrewdly uses his master's resources to secure his future after losing his job. Jesus commends the manager's worldly foresight, not his dishonesty, and instructs his disciples to show similar foresight in eternal matters. The "worldly wealth" The Greek word used is mammon, which refers to money or possessions. Jesus calls it "unrighteous" or "dishonest" not because all wealth is gained unjustly, but because of its inherent nature. It is fleeting: Earthly wealth is temporary and will "fail" when you die. It is deceitful: It offers a false sense of security that can compete with one's devotion to God. It represents an unrighteous world: The accumulation and unequal distribution of wealth in a fallen world can be rooted in injustice |
==Luke 16:9-12:
And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.
10 He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.
11 If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?
12 And if ye have not been faithful in that which is another man's, who shall give you that which is your own?
10 He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.
11 If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?
12 And if ye have not been faithful in that which is another man's, who shall give you that which is your own?
==Luke 16:13:
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serve two masters; for a slave will either hate the one and love the other, or be devoted to one and despise the other. You cannot serve God and wealth.”
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But then again, the rich man doesn’t think of himself as a slave, does he? He was a man who lived on a property with a gate and guard dogs. He was a man who wore purple clothes and fine linen (underwear!) every day. He was a man who ate, drank, and was merry, every day. (Remember our barn builder?)
Even after his death, the man cannot shake his sense of self-importance. When he sees Lazarus at what was considered the best seat in the house of heaven, at Patriarch Abraham’s side, the rich man orders (literally commands) Abraham to put Lazarus to work for his benefit. And when that doesn’t work, he suggests that Lazarus be sent to warn his brothers. Not once does the rich man own up to his own mistreatment of Lazarus. Not once does the rich man repent. Not once does the rich man even talk to Lazarus. And yet—he knows Lazarus’ name, indicating that he knew all along about this poor, suffering man who laid at his gates, hungry and covered in sores. -Chelsea Harmon |
Jesus's teaching is not a command to be dishonest, but to be as deliberate and shrewd in eternal matters as worldly people are in earthly ones. It is a lesson in prioritizing the eternal over the temporary. By using worldly wealth to bless others, you are effectively laying up treasures in heaven that cannot be lost (Matthew 6:20). The choice is stark: you can't serve both God and money. Your use of money proves which master you are loyal to.
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The Bible teaches that if you love money more than God, you are in trouble (LUKE 16:13). Either serve God with your resources or disappoint God by acting like the resources are for your private enjoyment. If God has given you wonderful blessings it is, in part, because he is watching to see how you use them. Do you notice the needs of others and try to help them or do you love having the blessing so much that you keep it all to yourself? If you have a great deal more than you need, have you thought about why that is true and what God’s hopes are for you? If God has given you blessings, doesn’t it make sense to try to be a blessing to others? Having money is a good thing as long as you understand that it is a gift from God. Yes you work hard and you save a portion of your money, but even the energy and talent to work hard is also a gift from God. If God has blessed you, be a pipeline of love to others. Use the assets God has given you to serve Him and to serve others. Little blessings are a little test and huge blessings are a huge test.
--Bruce Caldwell; Gospel Global Vision; CORE VALUE 16: ISN’T HAVING MONEY A GOOD THING?
--Bruce Caldwell; Gospel Global Vision; CORE VALUE 16: ISN’T HAVING MONEY A GOOD THING?
==Luke 16:14-15:
Now the Pharisees, who were lovers of money, also heard all these things, and they derided Him.
15 And He said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God.
15 And He said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God.
==Luke 16:16:
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“The Law and the Prophets were proclaimed until John. Since that time, the good news of the kingdom of God is being preached, and everyone is forcing his way into it.”
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“The Law and the Prophets were proclaimed until John. Since that time, the good news of the kingdom of God is being preached, and everyone is forcing his way into it.” Luke 16:16 (NIV)
In other words Jesus is saying that to come into the Kingdom of Heaven requires deliberate, purposeful and determined action. There is no contradiction between the two statements as recorded in Luke and Matthew – they simply explore Jesus’ teaching from a different angle. When we take both verses from Matthew and Luke together we understand that the Kingdom of Heaven does advance into this world with conflict. There are forces of evil which oppose God’s word and His work and we see violent men working against God and His church in this world. But God’s Kingdom is also coming with power and many people are being freed from the power of Satan as they take hold of the good news of Jesus Christ. --Dr Paul Adams; Word@Work; -What does Matthew 11:12 mean? |
==Luke 16:17-18:
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17 And it is easier for heaven and earth to pass away than for one tittle of the law to fail.
18 “Whoever divorces his wife and marries another commits adultery; and whoever marries her who is divorced from her husband commits adultery. |
Jesus's teaching re-emphasizes God's original intent for marriage as a lifelong covenant, not a temporary arrangement that can be easily cast aside. By calling remarriage after divorce "adultery," Jesus reinforces the idea that, in God's eyes, the original marriage covenant is still valid. A legal divorce does not end the spiritual and covenantal bond.
This teaching also served as a protection for women in that culture. Without the social standing or legal recourse of men, a woman who was divorced for trivial reasons was left in a state of vulnerability and destitution. By condemning men who unjustly divorce their wives, Jesus champions the cause of the marginalized. Distinction from other biblical texts: The seemingly absolute nature of Luke 16:18 is clarified by other New Testament passages: Matthew's "exception clause": In Matthew 5:32 and 19:9, Jesus includes an exception for "sexual immorality" (\(porneia\)). This has led to debate among interpreters, with some believing it refers to unfaithfulness in marriage as a permissible reason for divorce, while others argue it refers to premarital infidelity during the Jewish betrothal period.Paul's teaching: The apostle Paul also addresses divorce and remarriage in 1 Corinthians 7. He instructs believers not to divorce, but if an unbelieving spouse leaves, the believer "is not bound" and is free to remarry. This implies that abandonment is another legitimate exception to the rule against remarriage. A message of grace: Ultimately, Jesus's words are part of a larger message about the need for repentance and reliance on God's grace. While Jesus upholds the highest standard for marriage, his message is for sinners who have broken God's law. For those who have been divorced and remarried, the gospel offers forgiveness and restoration through Christ, though this remains a complex issue that requires careful theological consideration and pastoral guidance. |
==Luke 16:19-30:
“There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day.
20 But there was a certain beggar named Lazarus, full of sores, who was laid at his gate,
21 desiring to be fed with the crumbs which fell from the rich man’s table. Moreover the dogs came and licked his sores.
22 So it was that the beggar died, and was carried by the angels to Abraham’s bosom. The rich man also died and was buried.
23 And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.
24 “Then 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 tormented in this flame.’
25 But Abraham said, ‘Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.
26 And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.’
27 “Then he said, ‘I beg you therefore, father, that you would send him to my father’s house,
28 for I have five brothers, that he may testify to them, lest they also come to this place of torment.’
29 Abraham said to him, ‘They have Moses and the prophets; let them hear them.’
30 And he said, ‘No, father Abraham; but if one goes to them from the dead, they will repent.'
20 But there was a certain beggar named Lazarus, full of sores, who was laid at his gate,
21 desiring to be fed with the crumbs which fell from the rich man’s table. Moreover the dogs came and licked his sores.
22 So it was that the beggar died, and was carried by the angels to Abraham’s bosom. The rich man also died and was buried.
23 And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.
24 “Then 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 tormented in this flame.’
25 But Abraham said, ‘Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.
26 And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.’
27 “Then he said, ‘I beg you therefore, father, that you would send him to my father’s house,
28 for I have five brothers, that he may testify to them, lest they also come to this place of torment.’
29 Abraham said to him, ‘They have Moses and the prophets; let them hear them.’
30 And he said, ‘No, father Abraham; but if one goes to them from the dead, they will repent.'
==Luke 16:31:
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But he said to him, ‘If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.’ ”
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In this verse, Abraham concludes the parable of the rich man and Lazarus, explaining that if people ignore the written word of God (the Law of Moses and the Prophets), no sign, such as someone returning from the dead, will truly change their minds and lead them to repentance.
This verse concludes the parable Jesus told about the rich man who lived in luxury and the poor beggar Lazarus, who suffered outside his gate. After their deaths, their roles were reversed: Lazarus was comforted in Abraham's bosom, while the rich man was in torment. The rich man, tormented, asked Abraham to send Lazarus back to warn his brothers so they wouldn't end up in the same place of suffering. Abraham's statement in verse 31 is a powerful declaration about the importance of divine revelation. "Moses and the Prophets" refers to the Hebrew Scriptures, the foundational texts of God's will and revelation. The implication is that these existing texts provide a sufficient and definitive message about God. Even the resurrection of Jesus, which would happen later, would not be enough to convince those who had already rejected the established teachings. True faith comes from believing God's word, not from seeking sensational signs or miracles after already dismissing the clear message. The parable, and verse 31 in particular, serves as a warning to the Pharisees (who are listening to the story) and to all people to heed the Law and the Prophets, which provide the path to salvation. |