King James Version
Luke 16
31 verses with commentary
The Parable of the Dishonest Manager
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.
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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. Jesus introduces the parable of the unjust steward, one of Scripture's most perplexing teachings. The phrase "said also unto his disciples" (ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητάς, elegen de kai pros tous mathētas) indicates this parable follows the three parables of Luke 15 (lost sheep, lost coin, lost son) but shifts the audience from Pharisees and scribes to disciples—the teaching targets believers about kingdom economics and eschatological urgency.
The term "steward" (οἰκονόμος, oikonomos) means household manager or estate administrator—one entrusted with another's resources. The accusation that he "wasted" (διασκορπίζων, diaskorpizōn, "scattering" or "squandering") his master's goods uses the same verb describing the prodigal son's waste (15:13). This manager has been unfaithful, mismanaging resources not his own. The parable's shock comes not from condemning this behavior but from commending the steward's shrewd response (v. 8). Jesus is not endorsing dishonesty but illustrating decisive action in crisis—a lesson about using present resources strategically for eternal outcomes. Christians are stewards of God's resources (time, money, gifts, gospel) and will give account; the parable urges urgent, wise investment for eternity.
The term "steward" (οἰκονόμος, oikonomos) means household manager or estate administrator—one entrusted with another's resources. The accusation that he "wasted" (διασκορπίζων, diaskorpizōn, "scattering" or "squandering") his master's goods uses the same verb describing the prodigal son's waste (15:13). This manager has been unfaithful, mismanaging resources not his own. The parable's shock comes not from condemning this behavior but from commending the steward's shrewd response (v. 8). Jesus is not endorsing dishonesty but illustrating decisive action in crisis—a lesson about using present resources strategically for eternal outcomes. Christians are stewards of God's resources (time, money, gifts, gospel) and will give account; the parable urges urgent, wise investment for eternity.
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.
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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. The master confronts the steward with the accusation, demanding accountability. The phrase "How is it that I hear this?" (τί τοῦτο ἀκούω περὶ σοῦ, ti touto akouō peri sou) suggests investigation based on credible reports—the steward's mismanagement has become known. The command "give an account" (ἀπόδος τὸν λόγον, apodos ton logon) means "render a reckoning" or "present the books"—a financial audit to document the steward's administration.
The declaration "thou mayest be no longer steward" (οὐ γὰρ δύνῃ ἔτι οἰκονομεῖν, ou gar dynē eti oikonomein) announces certain termination—not a threat but a settled decision. The steward has lost his position; only the final accounting remains. This creates the crisis that drives the parable: facing imminent unemployment and lacking manual skills (v. 3), the steward must act decisively to secure his future. The parallel to Christian existence is clear: we are stewards who will give account (Romans 14:12, 2 Corinthians 5:10, 1 Peter 4:5). Our stewardship is temporary—death or Christ's return will end it. How we use present resources determines eternal outcomes. The parable urges urgent, strategic use of earthly wealth for heavenly reward.
The declaration "thou mayest be no longer steward" (οὐ γὰρ δύνῃ ἔτι οἰκονομεῖν, ou gar dynē eti oikonomein) announces certain termination—not a threat but a settled decision. The steward has lost his position; only the final accounting remains. This creates the crisis that drives the parable: facing imminent unemployment and lacking manual skills (v. 3), the steward must act decisively to secure his future. The parallel to Christian existence is clear: we are stewards who will give account (Romans 14:12, 2 Corinthians 5:10, 1 Peter 4:5). Our stewardship is temporary—death or Christ's return will end it. How we use present resources determines eternal outcomes. The parable urges urgent, strategic use of earthly wealth for heavenly reward.
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.
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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. The steward's internal deliberation reveals his desperate situation. The phrase "within himself" (ἐν ἑαυτῷ, en heautō) indicates this is private calculation, not conversation—he's weighing options without counsel. His question "What shall I do?" (τί ποιήσω, ti poiēsō) expresses urgency; he must act immediately while he still has authority. The aorist participle "taketh away" (ἀφαιρεῖται, aphaireitai) confirms the decision is final—there's no appealing or reversing the termination.
His self-assessment—"I cannot dig" (σκάπτειν οὐκ ἰσχύω, skaptein ouk ischyō, "I lack strength to dig") and "to beg I am ashamed" (ἐπαιτεῖν αἰσχύνομαι, epaitein aischynomai)—reveals both physical limitation and social pride. Manual labor is beyond his capacity (perhaps due to age, soft living, or lack of training), and begging would destroy his social status. This crisis forces creativity: if he cannot work with his hands or depend on charity, he must use his wits. His predicament illustrates the human condition: we face certain judgment, lack resources to save ourselves, and must urgently use whatever means God has given to secure our eternal future. The steward's shrewdness lies in recognizing his crisis and acting decisively—a pattern Jesus commends for believers facing eschatological urgency.
His self-assessment—"I cannot dig" (σκάπτειν οὐκ ἰσχύω, skaptein ouk ischyō, "I lack strength to dig") and "to beg I am ashamed" (ἐπαιτεῖν αἰσχύνομαι, epaitein aischynomai)—reveals both physical limitation and social pride. Manual labor is beyond his capacity (perhaps due to age, soft living, or lack of training), and begging would destroy his social status. This crisis forces creativity: if he cannot work with his hands or depend on charity, he must use his wits. His predicament illustrates the human condition: we face certain judgment, lack resources to save ourselves, and must urgently use whatever means God has given to secure our eternal future. The steward's shrewdness lies in recognizing his crisis and acting decisively—a pattern Jesus commends for believers facing eschatological urgency.
I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.
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I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. The steward reaches a decision—the verb "I am resolved" (ἔγνων, egnōn, aorist of γινώσκω, ginōskō) means "I know" or "I have realized," indicating a decisive epiphany. He has formulated a plan to secure his future. The temporal clause "when I am put out" (ὅταν μετασταθῶ, hotan metastathō) acknowledges the inevitability of his dismissal—he's not trying to avoid judgment but preparing for life after judgment.
His goal: "that they may receive me into their houses" (δέξωνταί με εἰς τοὺς οἴκους αὐτῶν, dexōntai me eis tous oikous autōn). In ancient Near Eastern culture, hospitality was sacred—those who benefited from his coming actions would be obligated to reciprocate. The steward plans to create indebtedness: by reducing what the master's debtors owe (vv. 5-7), he positions himself as their benefactor, ensuring they'll welcome him when he's unemployed. Jesus' point is NOT to endorse fraud but to highlight the steward's urgent, strategic use of present resources to secure future benefit. Believers should show similar wisdom—using earthly wealth ("unrighteous mammon," v. 9) to make eternal investments that will welcome us into "everlasting habitations."
His goal: "that they may receive me into their houses" (δέξωνταί με εἰς τοὺς οἴκους αὐτῶν, dexōntai me eis tous oikous autōn). In ancient Near Eastern culture, hospitality was sacred—those who benefited from his coming actions would be obligated to reciprocate. The steward plans to create indebtedness: by reducing what the master's debtors owe (vv. 5-7), he positions himself as their benefactor, ensuring they'll welcome him when he's unemployed. Jesus' point is NOT to endorse fraud but to highlight the steward's urgent, strategic use of present resources to secure future benefit. Believers should show similar wisdom—using earthly wealth ("unrighteous mammon," v. 9) to make eternal investments that will welcome us into "everlasting habitations."
So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord?
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So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord? The steward begins executing his plan with urgency—the verb "called" (προσκαλεσάμενος, proskalesamenos, aorist middle participle) suggests he summoned them quickly, exploiting his remaining authority before dismissal becomes public. The phrase "every one" (ἕνα ἕκαστον, hena hekaston) indicates systematic action—he's not helping one or two but creating multiple beneficiaries who will feel obligated to assist him.
His question "How much owest thou unto my lord?" (πόσον ὀφείλεις τῷ κυρίῳ μου, poson opheileis tō kyriō mou) establishes the debt officially—this is recorded business, not casual inquiry. By referencing "my lord" (τῷ κυρίῳ μου), he maintains his steward identity, acting while he still has authority. The following reductions (vv. 6-7)—fifty measures of oil, twenty measures of wheat—were substantial, representing significant financial relief to the debtors. Whether the steward was forgiving his own commission or actually defrauding his master is ambiguous; some scholars suggest stewards built their own fees into loan contracts, making the reductions legitimate though self-sacrificial. Either way, the steward uses present resources strategically to secure future benefit—the precise lesson Jesus draws in verse 9.
His question "How much owest thou unto my lord?" (πόσον ὀφείλεις τῷ κυρίῳ μου, poson opheileis tō kyriō mou) establishes the debt officially—this is recorded business, not casual inquiry. By referencing "my lord" (τῷ κυρίῳ μου), he maintains his steward identity, acting while he still has authority. The following reductions (vv. 6-7)—fifty measures of oil, twenty measures of wheat—were substantial, representing significant financial relief to the debtors. Whether the steward was forgiving his own commission or actually defrauding his master is ambiguous; some scholars suggest stewards built their own fees into loan contracts, making the reductions legitimate though self-sacrificial. Either way, the steward uses present resources strategically to secure future benefit—the precise lesson Jesus draws in verse 9.
And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. measures: the word Batus in the original containeth nine gallons three quarts
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And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. The first debtor owes "a hundred measures" (ἑκατὸν βάτους, hekaton batous) of olive oil—approximately 875 gallons, representing the production of about 150 olive trees or substantial commercial quantity. The steward's command is decisive: "Take thy bill" (δέξαι σου τὰ γράμματα, dexai sou ta grammata, literally "receive your contract"), "sit down quickly" (καθίσας ταχέως, kathisas tacheōs, emphasizing speed and urgency), and "write fifty" (γράψον πεντήκοντα, grapson pentēkonta)—a 50% reduction.
The urgency—"quickly" (ταχέως, tacheōs)—reveals the steward's awareness that his window of authority is closing. He must act before his dismissal becomes public and his authority evaporates. The debtor himself rewrites the contract (γράψον, grapson, imperative "write!"), making him complicit and ensuring gratitude. This detail illustrates Jesus' point: use present resources urgently and strategically before opportunity ends. For believers, life is brief, death is certain, Christ's return is imminent—we must act now to invest earthly resources for eternal dividends. The steward's shrewdness lies not in his ethics but in his recognition of crisis and decisive action while time remains.
The urgency—"quickly" (ταχέως, tacheōs)—reveals the steward's awareness that his window of authority is closing. He must act before his dismissal becomes public and his authority evaporates. The debtor himself rewrites the contract (γράψον, grapson, imperative "write!"), making him complicit and ensuring gratitude. This detail illustrates Jesus' point: use present resources urgently and strategically before opportunity ends. For believers, life is brief, death is certain, Christ's return is imminent—we must act now to invest earthly resources for eternal dividends. The steward's shrewdness lies not in his ethics but in his recognition of crisis and decisive action while time remains.
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. measures: the word here interpreted a measure in the original containeth about fourteen bushels and two quarts
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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. The steward continues his strategy with a second debtor, who owes "a hundred measures" (ἑκατ�ὸν κόρους, hekaton korous) of wheat—approximately 1,000 bushels or 10-12 tons, representing the yield of about 100 acres. This reduction is smaller proportionally—from 100 to 80, a 20% decrease versus the 50% oil reduction—possibly reflecting different commission structures on different commodities or the relative values of oil versus grain. Regardless, both reductions represent substantial debt forgiveness creating grateful beneficiaries.
The pattern is identical: the debtor himself rewrites the contract (γράψον, grapson, "write!"), ensuring legal validity and personal complicity. The steward multiplies his future security by creating multiple grateful debtors who will feel honor-bound to provide hospitality when he's unemployed. Jesus' application (v. 8) commends not the steward's ethics but his shrewdness (φρονίμως, phronimōs, "wisely" or "prudently")—he used earthly resources to secure future benefit. Believers should show similar wisdom: use money, time, and influence not merely for temporal comfort but to create eternal relationships and rewards (v. 9: "make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations").
The pattern is identical: the debtor himself rewrites the contract (γράψον, grapson, "write!"), ensuring legal validity and personal complicity. The steward multiplies his future security by creating multiple grateful debtors who will feel honor-bound to provide hospitality when he's unemployed. Jesus' application (v. 8) commends not the steward's ethics but his shrewdness (φρονίμως, phronimōs, "wisely" or "prudently")—he used earthly resources to secure future benefit. Believers should show similar wisdom: use money, time, and influence not merely for temporal comfort but to create eternal relationships and rewards (v. 9: "make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations").
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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Jesus concludes the parable: 'And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their wisdom wiser than the children of light.' The master commends (ἐπῄνεσεν, epēnesen, praised) 'the unjust steward' (τὸν οἰκονόμον τῆς ἀδικίας, ton oikonomon tēs adikias)—not his dishonesty but his shrewdness in securing his future. The comparison 'children of this world' versus 'children of light' is striking: worldly people show more strategic wisdom in securing temporal futures than believers show in securing eternal ones. This parable doesn't endorse dishonesty but challenges Christians to be as intentional about eternal investments as the world is about temporal ones. Use resources strategically for kingdom purposes.
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. mammon: or, riches
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Jesus applies the lesson: '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.' The command 'make to yourselves friends' (ποιήσατε φίλους, poiēsate philous) 'of the mammon of unrighteousness' (ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, ek tou mamōna tēs adikias) means use money (inherently tied to this fallen world) strategically. The phrase 'when ye fail' (ὅταν ἐκλίπῃ, hotan eklipē) refers to death or money's ultimate failure. Then 'they may receive you' (δέξωνται ὑμᾶς, dexōntai hymas) 'into everlasting habitations' (εἰς τὰς αἰωνίους σκηνάς, eis tas aiōnious skēnas)—people you've blessed with resources will welcome you into eternity. Use money to advance the gospel and serve others; such investments yield eternal dividends.
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.
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Jesus states a principle: '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.' This maxim establishes that character, not circumstances, determines behavior. Faithfulness in small matters (ἐν ἐλαχίστῳ, en elachistō) proves faithfulness in large matters (ἐν πολλῷ, en pollō). Conversely, injustice in small things reveals character that will fail in greater responsibilities. Jesus applies this to money management—how you handle earthly wealth reveals how you'd handle spiritual riches. God tests us with little to determine fitness for much. Faithfulness isn't situational but essential—it characterizes the person, not merely specific actions.
If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? mammon: or, riches
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Jesus presses the point: 'If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?' The logic is compelling: if you can't handle 'unrighteous mammon' (τῷ ἀδίκῳ μαμωνᾷ, tō adikō mamōna)—mere earthly wealth—why would God entrust 'true riches' (τὸ ἀληθινόν, to alēthinon)—spiritual treasure? Money management reveals spiritual maturity. The question expects negative answer: no one would entrust greater responsibilities to those who've proven unfaithful with lesser ones. This teaching radically elevates money's significance—not because wealth matters ultimately but because how we handle it reflects and shapes our souls. Financial faithfulness qualifies or disqualifies us for spiritual ministry.
And if ye have not been faithful in that which is another man's, who shall give you that which is your own?
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And if ye have not been faithful in that which is another man's, who shall give you that which is your own? Jesus extends the stewardship principle with penetrating logic. The phrase 'that which is another man's' (τῷ ἀλλοτρίῳ, tō allotriō, 'what belongs to another') refers to all earthly possessions—nothing is truly ours but belongs to God. We are stewards, not owners. If we prove unfaithful with God's resources entrusted to us, 'who shall give you that which is your own' (τὸ ὑμέτερον, to hymeteron, 'what is truly yours')? The rhetorical question expects the answer: no one.
The 'your own' (ὑμέτερον, hymeteron) likely refers to eternal inheritance—rewards, responsibilities, and glory that will genuinely belong to the faithful in the age to come (Romans 8:17, 2 Timothy 2:12, Revelation 3:21). Paul echoes this: 'If we suffer, we shall also reign with him' (2 Timothy 2:12). Faithful stewardship of what God temporarily entrusts qualifies us for what He will permanently bestow. Conversely, unfaithfulness with earthly stewardship disqualifies us from eternal rewards.
This verse demolishes ownership mentality. We possess nothing—everything is on loan from God. How we manage His resources in this brief testing period determines our eternal status and authority in God's kingdom. The implications are staggering: financial decisions have eternal consequences, money management is spiritual formation, and generosity is kingdom investment.
The 'your own' (ὑμέτερον, hymeteron) likely refers to eternal inheritance—rewards, responsibilities, and glory that will genuinely belong to the faithful in the age to come (Romans 8:17, 2 Timothy 2:12, Revelation 3:21). Paul echoes this: 'If we suffer, we shall also reign with him' (2 Timothy 2:12). Faithful stewardship of what God temporarily entrusts qualifies us for what He will permanently bestow. Conversely, unfaithfulness with earthly stewardship disqualifies us from eternal rewards.
This verse demolishes ownership mentality. We possess nothing—everything is on loan from God. How we manage His resources in this brief testing period determines our eternal status and authority in God's kingdom. The implications are staggering: financial decisions have eternal consequences, money management is spiritual formation, and generosity is kingdom investment.
No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
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Jesus states an absolute: 'No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.' The impossibility is categorical: 'no servant can serve two masters' (οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν, oudeis oiketēs dynatai dysi kyriois douleuein). Divided loyalty is impossible—either God or money will dominate. The verbs 'hate/love' and 'hold to/despise' don't require conscious rejection but describe inevitable prioritization. The final declaration 'ye cannot serve God and mammon' (οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ, ou dynasthe theō douleuein kai mamōna) is unequivocal. Money isn't neutral—it's a rival god demanding allegiance.
The Law and the Kingdom of God
And the Pharisees also, who were covetous, heard all these things: and they derided him.
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And the Pharisees also, who were covetous, heard all these things: and they derided him. Luke records the Pharisees' hostile response to Jesus' teaching on money. The description 'who were covetous' (φιλάργυροι ὑπάρχοντες, philargyroi hyparchontes, 'being lovers of money') exposes their core motivation. The Greek philargyros (φιλάργυρος) combines philos ('lover') and argyros ('silver')—they loved money. Paul lists this vice among disqualifications for church leadership (1 Timothy 3:3) and marks of apostasy in the last days (2 Timothy 3:2).
Their response was to deride Jesus—exemyktērizon (ἐξεμυκτήριζον), 'they were sneering at' or 'mocking' Him. The imperfect tense suggests repeated, habitual mockery. Jesus' teaching on serving God rather than mammon exposed their hypocrisy—they professed religious devotion while serving money. Their derision reveals defensive pride—when truth confronts beloved sin, the natural response is not repentance but attack.
This verse introduces the section culminating in the parable of the rich man and Lazarus (vv. 19-31), which directly addresses the Pharisees' covetousness. Jesus will demonstrate that their earthly prosperity doesn't indicate divine favor and that their love of money imperils their souls. The Pharisees' mockery proves Jesus' point: they couldn't serve both God and money, and their response showed which master they'd chosen.
Their response was to deride Jesus—exemyktērizon (ἐξεμυκτήριζον), 'they were sneering at' or 'mocking' Him. The imperfect tense suggests repeated, habitual mockery. Jesus' teaching on serving God rather than mammon exposed their hypocrisy—they professed religious devotion while serving money. Their derision reveals defensive pride—when truth confronts beloved sin, the natural response is not repentance but attack.
This verse introduces the section culminating in the parable of the rich man and Lazarus (vv. 19-31), which directly addresses the Pharisees' covetousness. Jesus will demonstrate that their earthly prosperity doesn't indicate divine favor and that their love of money imperils their souls. The Pharisees' mockery proves Jesus' point: they couldn't serve both God and money, and their response showed which master they'd chosen.
And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.
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And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God. Jesus exposes the Pharisees' fatal error: self-justification. The phrase 'justify yourselves' (δικαιοῦντες ἑαυτούς, dikaiountes heautous) means they declared themselves righteous based on external conformity to law and human standards. They performed righteousness 'before men' (ἐνώπιον τῶν ἀνθρώπων, enōpion tōn anthrōpōn) to gain human approval and admiration.
But Jesus pronounces devastating truth: 'God knoweth your hearts' (ὁ θεὸς γινώσκει τὰς καρδίας ὑμῶν, ho theos ginōskei tas kardias hymōn). The verb ginōskei (γινώσκει) indicates thorough, experiential knowledge—God sees past external appearance to internal reality. Human estimation means nothing; divine knowledge exposes everything. The climax is shocking: 'that which is highly esteemed among men' (τὸ ἐν ἀνθρώποις ὑψηλόν, to en anthrōpois hypsēlon)—what culture exalts, like wealth, status, and religious performance—'is abomination in the sight of God' (βδέλυγμα ἐνώπιον τοῦ θεοῦ, bdelygma enōpion tou theou). The term bdelygma (βδέλυγμα) means something detestable, disgusting, worthy of God's revulsion.
This reversal of values demolishes human pride. What impresses people—wealth, religious credentials, social status—disgusts God when pursued for self-glory. God values the humble heart, contrite spirit, and genuine faith (Isaiah 57:15, 66:2). Self-justification is the essence of false religion; justification by grace through faith alone is the gospel.
But Jesus pronounces devastating truth: 'God knoweth your hearts' (ὁ θεὸς γινώσκει τὰς καρδίας ὑμῶν, ho theos ginōskei tas kardias hymōn). The verb ginōskei (γινώσκει) indicates thorough, experiential knowledge—God sees past external appearance to internal reality. Human estimation means nothing; divine knowledge exposes everything. The climax is shocking: 'that which is highly esteemed among men' (τὸ ἐν ἀνθρώποις ὑψηλόν, to en anthrōpois hypsēlon)—what culture exalts, like wealth, status, and religious performance—'is abomination in the sight of God' (βδέλυγμα ἐνώπιον τοῦ θεοῦ, bdelygma enōpion tou theou). The term bdelygma (βδέλυγμα) means something detestable, disgusting, worthy of God's revulsion.
This reversal of values demolishes human pride. What impresses people—wealth, religious credentials, social status—disgusts God when pursued for self-glory. God values the humble heart, contrite spirit, and genuine faith (Isaiah 57:15, 66:2). Self-justification is the essence of false religion; justification by grace through faith alone is the gospel.
The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.
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The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. Jesus announces a pivotal shift in redemptive history. 'The law and the prophets' (ὁ νόμος καὶ οἱ προφῆται, ho nomos kai hoi prophētai) refers to the entire Old Testament revelation, which governed 'until John' (μέχρι Ἰωάννου, mechri Iōannou)—John the Baptist, the last and greatest Old Testament prophet (Luke 7:28). John's ministry marked the transition from promise to fulfillment, from anticipation to realization.
'Since that time' (ἀπὸ τότε, apo tote) marks the new era: 'the kingdom of God is preached' (ἡ βασιλεία τοῦ θεοῦ εὐαγγελίζεται, hē basileia tou theou euangelizetai). The verb euangelizetai (εὐαγγελίζεται) means 'is proclaimed as good news'—the gospel of God's reign breaking into history through Jesus. The final phrase 'every man presseth into it' (πᾶς εἰς αὐτὴν βιάζεται, pas eis autēn biazetai) uses biazetai (βιάζεται), which means to use force, violence, or intense effort. People are forcefully, urgently entering the kingdom—responding to the gospel with desperate determination.
This verse doesn't suggest the law is abolished (see v. 17) but that redemptive history has entered a new phase. The kingdom Jesus preached isn't merely future but present reality breaking into the world, demanding urgent response. The verb's intensity suggests kingdom entrance requires renouncing all competitors—mammon, self-righteousness, worldly approval—and seizing Christ by faith.
'Since that time' (ἀπὸ τότε, apo tote) marks the new era: 'the kingdom of God is preached' (ἡ βασιλεία τοῦ θεοῦ εὐαγγελίζεται, hē basileia tou theou euangelizetai). The verb euangelizetai (εὐαγγελίζεται) means 'is proclaimed as good news'—the gospel of God's reign breaking into history through Jesus. The final phrase 'every man presseth into it' (πᾶς εἰς αὐτὴν βιάζεται, pas eis autēn biazetai) uses biazetai (βιάζεται), which means to use force, violence, or intense effort. People are forcefully, urgently entering the kingdom—responding to the gospel with desperate determination.
This verse doesn't suggest the law is abolished (see v. 17) but that redemptive history has entered a new phase. The kingdom Jesus preached isn't merely future but present reality breaking into the world, demanding urgent response. The verb's intensity suggests kingdom entrance requires renouncing all competitors—mammon, self-righteousness, worldly approval—and seizing Christ by faith.
And it is easier for heaven and earth to pass, than one tittle of the law to fail.
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And it is easier for heaven and earth to pass, than one tittle of the law to fail. Having just announced the new kingdom era (v. 16), Jesus immediately affirms the law's eternal authority. The comparison is absolute: 'it is easier for heaven and earth to pass' (εὐκοπώτερον δέ ἐστιν τὸν οὐρανὸν καὶ τὴν γῆν παρελθεῖν, eukopōteron de estin ton ouranon kai tēn gēn parelthein)—the dissolution of the entire created order—'than one tittle of the law to fail' (ἢ τοῦ νόμου μίαν κεραίαν πεσεῖν, ē tou nomou mian keraian pesein).
A 'tittle' (keraia, κεραία) refers to the smallest stroke or serif of a Hebrew letter—the tiny decorative hooks and extensions that distinguish similar letters. Jesus uses hyperbole to stress that even the minutest detail of God's law stands forever. This doesn't contradict verse 16's announcement of the new kingdom era. Rather, Jesus affirms that the law's moral and prophetic content finds fulfillment in the kingdom, not abolition. Jesus came not to destroy but to fulfill the law (Matthew 5:17-18).
The law's permanent validity has multiple dimensions: (1) its moral content reflects God's unchanging character; (2) its prophetic types and shadows find fulfillment in Christ; (3) its condemning function drives sinners to grace (Galatians 3:24). The Pharisees used law to justify themselves (v. 15), missing its true purpose—revealing sin and pointing to the coming Savior. Jesus perfectly fulfilled law's demands, establishing righteousness law could only expose but never produce.
A 'tittle' (keraia, κεραία) refers to the smallest stroke or serif of a Hebrew letter—the tiny decorative hooks and extensions that distinguish similar letters. Jesus uses hyperbole to stress that even the minutest detail of God's law stands forever. This doesn't contradict verse 16's announcement of the new kingdom era. Rather, Jesus affirms that the law's moral and prophetic content finds fulfillment in the kingdom, not abolition. Jesus came not to destroy but to fulfill the law (Matthew 5:17-18).
The law's permanent validity has multiple dimensions: (1) its moral content reflects God's unchanging character; (2) its prophetic types and shadows find fulfillment in Christ; (3) its condemning function drives sinners to grace (Galatians 3:24). The Pharisees used law to justify themselves (v. 15), missing its true purpose—revealing sin and pointing to the coming Savior. Jesus perfectly fulfilled law's demands, establishing righteousness law could only expose but never produce.
Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.
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Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery. Jesus gives a concrete example of law's enduring moral authority (v. 17). The statement is absolute: 'Whosoever putteth away his wife' (πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ, pas ho apolyōn tēn gynaika autou), 'and marrieth another' (καὶ γαμῶν ἑτέραν, kai gamōn heteran), 'committeth adultery' (μοιχεύει, moicheuei). The present tense indicates ongoing state—remarriage after divorce constitutes continuous adultery.
The second clause extends the prohibition: 'whosoever marrieth her that is put away from her husband' (ὁ ἀπολελυμένην ἀπὸ ἀνδρὸς γαμῶν, ho apolelymēnēn apo andros gamōn) also 'committeth adultery' (μοιχεύει, moicheuei). Both the divorcing spouse who remarries and the person who marries a divorced person commit adultery. This teaching directly challenged both Roman law (which permitted easy divorce) and Pharisaic interpretation (which debated grounds for divorce based on Deuteronomy 24:1).
Jesus affirms God's original design for marriage: permanent, exclusive covenant between one man and one woman (Genesis 2:24, Matthew 19:4-6). Moses permitted divorce due to hard hearts (Matthew 19:8), but this was concession to sin, not God's ideal. Jesus raises the standard, calling His followers to honor marriage's permanence. This illustrates how the kingdom doesn't abolish law but reveals its true, radical demands.
The second clause extends the prohibition: 'whosoever marrieth her that is put away from her husband' (ὁ ἀπολελυμένην ἀπὸ ἀνδρὸς γαμῶν, ho apolelymēnēn apo andros gamōn) also 'committeth adultery' (μοιχεύει, moicheuei). Both the divorcing spouse who remarries and the person who marries a divorced person commit adultery. This teaching directly challenged both Roman law (which permitted easy divorce) and Pharisaic interpretation (which debated grounds for divorce based on Deuteronomy 24:1).
Jesus affirms God's original design for marriage: permanent, exclusive covenant between one man and one woman (Genesis 2:24, Matthew 19:4-6). Moses permitted divorce due to hard hearts (Matthew 19:8), but this was concession to sin, not God's ideal. Jesus raises the standard, calling His followers to honor marriage's permanence. This illustrates how the kingdom doesn't abolish law but reveals its true, radical demands.
The Rich Man and Lazarus
There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:
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Jesus begins His parable of the rich man and Lazarus by describing extreme wealth and luxury. Purple dye was extracted from murex shellfish and was extraordinarily expensive, while 'fine linen' (Greek 'bussos') referred to expensive Egyptian linen worn by the wealthy and by priests. The phrase 'fared sumptuously every day' emphasizes continuous extravagant living. This parable, unique to Luke, illustrates Jesus' frequent warnings about wealth's spiritual dangers (Luke 6:24, 12:15-21, 18:25) and demonstrates that earthly circumstances will be reversed in eternity based on one's relationship with God, not earthly status.
And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,
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Jesus introduces the poor man: 'And there was a certain beggar named Lazarus, which was laid at his gate, full of sores.' The name 'Lazarus' (Λάζαρος, Lazaros) is the Greek form of Eleazar, meaning 'God helps.' This is the only person named in Jesus' parables, suggesting either historical reality or emphasizing God's personal knowledge of the poor. The phrase 'laid at his gate' (ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ, ebeblēto pros ton pylōna autou) indicates he was placed there—too weak to move himself. 'Full of sores' (ἡλκωμένος, hēlkōmenos, ulcerated) describes painful, infected wounds. Lazarus represents the utterly helpless, depending entirely on others' mercy.
And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores.
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And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. Lazarus' degradation continues its vivid description. He 'desired to be fed' (ἐπιθυμῶν χορτασθῆναι, epithymōn chortasthēnai, 'longing to be satisfied') with mere 'crumbs' (ψιχίων, psichion)—bread pieces used by diners to wipe their hands, then discarded. The rich man feasted sumptuously (v. 19) while Lazarus starved at his gate, hoping for garbage. The verb chortasthēnai (χορτασθῆναι) means 'to be filled, to be satisfied'—even discarded scraps would have satisfied his desperate hunger.
The final indignity: 'the dogs came and licked his sores' (καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη αὐτοῦ, kai hoi kynes erchomenoi epeleichon ta helkē autou). Dogs in Jewish culture were unclean scavengers, not beloved pets. That dogs had access to Lazarus while the rich man ignored him underscores complete abandonment. Some interpreters suggest the dogs' licking provided minor relief (saliva has mild antibacterial properties), but more likely it pictures degradation—Lazarus was too weak to drive them away. He lay helpless, ignored by the wealthy, attended only by unclean animals.
This description sets up the great reversal in eternity. The rich man who refused Lazarus earthly bread would beg unsuccessfully for a drop of water (v. 24). Lazarus who received only dogs' attention on earth would receive angels' escort to Abraham's bosom (v. 22). Earthly status means nothing; divine justice rectifies all.
The final indignity: 'the dogs came and licked his sores' (καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη αὐτοῦ, kai hoi kynes erchomenoi epeleichon ta helkē autou). Dogs in Jewish culture were unclean scavengers, not beloved pets. That dogs had access to Lazarus while the rich man ignored him underscores complete abandonment. Some interpreters suggest the dogs' licking provided minor relief (saliva has mild antibacterial properties), but more likely it pictures degradation—Lazarus was too weak to drive them away. He lay helpless, ignored by the wealthy, attended only by unclean animals.
This description sets up the great reversal in eternity. The rich man who refused Lazarus earthly bread would beg unsuccessfully for a drop of water (v. 24). Lazarus who received only dogs' attention on earth would receive angels' escort to Abraham's bosom (v. 22). Earthly status means nothing; divine justice rectifies all.
And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;
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The great reversal begins: 'And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried.' Death equalizes: both men die. But their destinations differ radically. Lazarus 'was carried by the angels' (ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέλων, apenechthēnai auton hypo tōn angelōn)—divine escort to 'Abraham's bosom' (εἰς τὸν κόλπον Ἀβραάμ, eis ton kolpon Abraam), a Jewish expression for paradise, the righteous's resting place. The rich man 'died, and was buried' (ἀπέθανεν καὶ ἐτάφη, apethanen kai etaphē)—probably an elaborate funeral, but nothing about angels or Abraham's welcome. Material wealth provided no advantage at death. Eternity reveals reality: Lazarus was truly rich, the rich man truly poor.
And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.
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The rich man's torment: 'And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.' The location is 'hell' (ᾅδῃ, hadē, Hades)—the place of the dead, here specifically the compartment of torment. He 'lift up his eyes' (ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, eparas tous ophthalmous autou) suggests conscious awareness. He is 'in torments' (ἐν βασάνοις, en basanois, in tortures)—plural, indicating multiple forms of suffering. He sees Abraham 'afar off' (ἀπὸ μακρόθεν, apo makrothen) and Lazarus 'in his bosom'—the recognition increases his anguish. The man who ignored Lazarus at his gate now sees him honored while he suffers. Hell involves both physical torment and psychological anguish—seeing what you've lost.
And 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.
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The first request: 'And 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.' The rich man addresses 'Father Abraham' (Πάτερ Ἀβραάμ, Pater Abraam), claiming covenant relationship, but Abraham cannot help. His plea 'have mercy on me' (ἐλέησόν με, eleēson me) comes too late—mercy's day has passed. The request is modest—just 'the tip of his finger' (τὸ ἄκρον τοῦ δακτύλου αὐτοῦ, to akron tou daktylou autou) dipped in water to cool his tongue. This minimal request highlights his desperation and the severity of 'this flame' (τῇ φλογὶ ταύτῃ, tē phlogi tautē). Hell's torment is literally fiery, not merely metaphorical discomfort.
But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.
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Abraham responds: 'But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.' Abraham addresses him as 'Son' (τέκνον, teknon, child), acknowledging physical descent but unable to help. The command 'remember' (μνήσθητι, mnēsthēti) indicates conscious memory in eternity—the rich man recalls his earthly life, which intensifies his torment. The contrast: 'thou receivedst thy good things' (ἀπέλαβες τὰ ἀγαθά σου, apelabes ta agatha sou)—he consumed his blessing in this life. Lazarus received 'evil things' (κακά, kaka)—suffering was his earthly portion. 'But now' (νῦν δέ, nyn de) marks the great reversal: Lazarus is 'comforted' (παρακαλεῖται, parakaleitai), the rich man 'tormented' (ὀδυνᾶσαι, odynasai). Earthly conditions are temporary; eternal destinies are permanent.
And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot ; neither can they pass to us, that would come from thence.
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Abraham explains the impossibility: 'And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.' The phrase 'beside all this' (ἐπὶ πᾶσι τούτοις, epi pasi toutois) introduces an additional, decisive factor: 'a great gulf fixed' (χάσμα μέγα ἐστήρικται, chasma mega estēriktai). The gulf is 'great' (μέγα, mega) and 'fixed' (ἐστήρικται, perfect passive—established permanently). The impossibility is bidirectional: no one from paradise can descend to hell, and no one from hell can ascend to paradise. This destroys all hope of postmortem repentance, purgatory, or eventual universalism. Death fixes destiny eternally. The time for repentance is now.
Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:
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The second request: 'Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house.' Having failed to obtain personal relief, the rich man shifts to concern for others—'send him to my father's house' (πέμψῃς αὐτὸν εἰς τὸν οἶκον τοῦ πατρός μου, pempsēs auton eis ton oikon tou patros mou). This reveals he has 'five brethren' (v. 28) who are living as carelessly as he did. His concern, while commendable in one sense, comes too late for himself. The request assumes that supernatural warning (Lazarus returning from the dead) would convince his brothers where Scripture hasn't. This exposes the human tendency to blame insufficient evidence rather than willful unbelief. If people reject Scripture, they'll reject even miracles.
For I have five brethren; that he may testify unto them, lest they also come into this place of torment.
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For I have five brethren; that he may testify unto them, lest they also come into this place of torment. The rich man's concern shifts from self (v. 24) to family. He has 'five brethren' (πέντε ἀδελφούς, pente adelphous) still living and presumably following his materialistic lifestyle. His request: send Lazarus to 'testify unto them' (διαμαρτύρηται αὐτοῖς, diamartyrētai autois)—to solemnly warn, to bear urgent witness. The purpose: 'lest they also come into this place of torment' (ἵνα μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου, hina mē kai autoi elthōsin eis ton topon touton tēs basanou).
This reveals both genuine concern (he doesn't want his brothers to suffer) and profound delusion (he thinks a resurrection appearance would convince them when Scripture hasn't). Abraham's response (v. 29) is devastating: 'They have Moses and the prophets; let them hear them.' The brothers possess sufficient revelation in Scripture—they need no supernatural sign. If they ignore God's written word, even resurrection wouldn't convince them. Jesus' own resurrection would prove this: despite overwhelming evidence, religious leaders rejected Him and bribed guards to spread lies (Matthew 28:11-15).
The rich man's plea exposes the falsehood that people would believe if only given more evidence. Unbelief is fundamentally a heart problem, not an evidence problem. Those who reject Scripture's clear testimony won't be convinced by miracles. The parable concludes with Jesus' prophetic irony: one named Lazarus would rise from the dead (John 11), yet many still wouldn't believe (John 12:10-11).
This reveals both genuine concern (he doesn't want his brothers to suffer) and profound delusion (he thinks a resurrection appearance would convince them when Scripture hasn't). Abraham's response (v. 29) is devastating: 'They have Moses and the prophets; let them hear them.' The brothers possess sufficient revelation in Scripture—they need no supernatural sign. If they ignore God's written word, even resurrection wouldn't convince them. Jesus' own resurrection would prove this: despite overwhelming evidence, religious leaders rejected Him and bribed guards to spread lies (Matthew 28:11-15).
The rich man's plea exposes the falsehood that people would believe if only given more evidence. Unbelief is fundamentally a heart problem, not an evidence problem. Those who reject Scripture's clear testimony won't be convinced by miracles. The parable concludes with Jesus' prophetic irony: one named Lazarus would rise from the dead (John 11), yet many still wouldn't believe (John 12:10-11).
Abraham saith unto him, They have Moses and the prophets; let them hear them.
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Abraham's response: 'Abraham saith unto him, They have Moses and the prophets; let them hear them.' Abraham points to Scripture—'Moses and the prophets' (Μωϋσέα καὶ τοὺς προφήτας, Mōusea kai tous prophētas)—as sufficient revelation. The command 'let them hear them' (ἀκουσάτωσαν αὐτῶν, akousatōsan autōn) indicates God has provided adequate testimony. The Old Testament Scriptures contain everything necessary for salvation: humanity's sinfulness, God's holiness and justice, the need for sacrifice and atonement, and promises of the coming Messiah. If people won't hear Scripture's testimony, supernatural signs won't convince them. The problem isn't insufficient information but hardness of heart.
And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.
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The rich man objects: 'And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.' The word 'Nay' (οὐχί, ouchi) rejects Abraham's answer—the rich man thinks Scripture is insufficient. His counterclaim: 'if one went unto them from the dead' (ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτούς, ean tis apo nekrōn poreuthē pros autous), 'they will repent' (μετανοήσουσιν, metanoēsousin). He assumes resurrection testimony would succeed where Scripture failed. This exposes a fundamental misunderstanding: he thinks the problem is insufficient evidence, but the real problem is rebellious hearts that suppress truth (Romans 1:18-23). No amount of evidence convinces those determined to reject God. The most spectacular miracle won't overcome willful unbelief.
And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.
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Abraham's final word: 'And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.' This verse concludes the parable with devastating logic: those who reject Scripture ('Moses and the prophets') 'will not be persuaded' (οὐδὲ... πεισθήσονται, oude... peisthēsontai) even by resurrection. The condition 'if they hear not' (εἰ... οὐκ ἀκούουσιν, ei... ouk akouousin) means more than auditory reception—it means receiving with faith and obedience. The phrase 'though one rose from the dead' (ἐάν τις ἐκ νεκρῶν ἀναστῇ, ean tis ek nekrōn anastē) becomes ironic: Jesus would soon rise from the dead, yet many still refused to believe. This proves Abraham's point: the problem isn't insufficient evidence but hearts hardened against God.