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Bible Commentaries

William Barclay's Daily Study Bible

Luke 16



Verses 1-31

Chapter 16


16:1-13 Jesus said to his disciples, "There was a rich man who had a steward. He received information against the steward which alleged that he was dissipating his goods. He called him, and said to him, 'What is this that I hear about you? Give an account of your stewardship, for you can no longer be steward.' The steward said to himself, 'What am I to do? I have not the strength to dig, and I am ashamed to beg. I know what I will do, so that, when I am removed from my stewardship, they will receive me into their houses.' So he summoned each of the people who owed debts to his master. To the first he said, 'How much do you owe my master?' He said, 'Nine hundred gallons of oil.' He said to him, 'Take your account and sit down and write quickly, four hundred and fifty.' Then he said to another 'And you--how much do you owe?' He said, 'A thousand bushels of corn.' He said to him, 'Take your accounts and write eight hundred.' And the master praised the wicked steward because he acted shrewdly; for the sons of this world are shrewder in their own generation than the sons of light. And, I tell you, make for yourselves friends by means of your material possessions, even if they have been unjustly acquired, so that when your money has gone they will receive you into a dwelling which lasts forever. He who is trustworthy in a very little is also trustworthy in much; and he who is dishonest in a very little is also dishonest in much. If you have not shown yourself trustworthy in your ordinary business dealings about material things, who will trust you with the genuine wealth? If you have not shown yourselves trustworthy in what belongs to someone else, who will give you what is your own? No household slave can serve two masters, for either he will hate the one and love the other, or he will hold to the one and despise the other. You cannot be the slave of God and of material things."

This is a difficult parable to interpret. It is a story about as choice a set of rascals as one could meet anywhere.

The steward was a rascal. He was a slave, but he was nonetheless in charge of the running of his master's estate. In Palestine there were many absentee landlords. The master may well have been one of these, and his business may well have been entrusted to his steward's hands. The steward had followed a career of embezzlement.

The debtors were also rascals. No doubt what they owed was rent. Rent was often paid to a landlord, not in money, but in kind. It was often an agreed proportion of the produce of the part of the estate which had been rented. The steward knew that he had lost his job. He, therefore, had a brilliant idea. He falsified the entries in the books so that the debtors were debited with far less than they owed. This would have two effects. First, the debtors would be grateful to him; and second, and much more effective, he had involved the debtors in his own misdemeanours, and, if the worst came to the worst, he was now in a strong position to exercise a little judicious blackmail!

The master himself was something of a rascal, for, instead of being shocked at the whole proceeding, he appreciated the shrewd brain behind it and actually praised the steward for what he had done.

The difficulty of the parable is clearly seen from the fact that Luke attaches no fewer than four different lessons to it.

(i) In Luke 16:8 the lesson is that the sons of this world are wiser in their generation than the sons of light. That means that, if only the Christian was as eager and ingenious in his attempt to attain goodness as the man of the world is in his attempt to attain money and comfort, he would be a much better man. If only men would give as much attention to the things which concern their souls as they do to the things which concern their business, they would be much better men. Over and over again a man will expend twenty times the amount of time and money and effort on his pleasure, his hobby, his garden, his sport as he does on his church. Our Christianity will begin to be real and effective only when we spend as much time and effort on it as we do on our worldly activities.

(ii) In Luke 16:9 the lesson is that material possessions should be used to cement the friendships wherein the real and permanent value of life lies. That could be done in two ways.

(a) It could be done as it affects eternity. The Rabbis had a saying, "The rich help the poor in this world, but the poor help the rich in the world to come." Ambrose, commenting on the rich fool who built bigger barns to store his goods, said, "The bosoms of the poor, the houses of widows, the mouths of children are the barns which last forever." It was a Jewish belief that charity given to poor people would stand to a man's credit in the world to come. A man's true wealth would consist not in what he kept, but in what he gave away.

(b) It could be done as it affects this world. A man can use his wealth selfishly or he can use it to make life easier, not only for himself, but for his friends and his fellow-men. How many a scholar is forever grateful to a rich man who gave or left money to found bursaries and scholarships which made a university career possible! How many a man is grateful to a better-off friend who saw him through some time of need in the most practical way! Possessions are not in themselves a sin, but they are a great responsibility, and the man who uses them to help his friends has gone far to discharge that responsibility.

(iii) In Luke 16:10-11 the lesson is that a man's way of fulfilling a small task is the best proof of his fitness or unfitness to be entrusted with a bigger task. That is clearly true of earthly things. No man will be advanced to higher office until he has given proof of his honesty and ability in a smaller position. But Jesus extends the principle to eternity. He says, "Upon earth you are in charge of things which are not really yours. You cannot take them with you when you die. They are only lent to you. You are only a steward over them. They cannot, in the nature of things, be permanently yours. On the other hand, in heaven you will get what is really and eternally yours. And what you get in heaven depends on how you use the things of earth. What you will be given as your very own will depend on how you use the things of which you are only steward."

(iv) Luke 16:13 lays down the rule that no slave can serve two masters. The master possessed the slave, and possessed him exclusively. Nowadays, a servant or a workman can quite easily do two jobs and work for two people. He can do one job in his working time and another in his spare time. He can, for instance, be a clerk by day and a musician by night. Many a man augments his income or finds his real interest in a spare-time occupation. But a slave had no spare time; every moment of his day, and every ounce of his energy, belonged to his master. He had no time which was his own. So, serving God can never be a part-time or a spare-time job. Once a man chooses to serve God every moment of his time and every atom of his energy belongs to God. God is the most exclusive of masters. We either belong to him totally or not at all.


16:14-18 When the Pharisees, who were characteristically fond of money, heard these things, they derided Jesus. So he said to them, "You are those who make yourselves look righteous before men, but God knows your hearts, because that which is exalted amongst men is an abomination before God.

"The law and the prophets were until John; from then the good news of the kingdom of God is proclaimed; and every one forces his way into it; but it is easier for heaven and earth to pass away then for one dot of the law to become invalid.

"Everyone who divorces his wife and marries another commits adultery, and he who marries a woman who has been divorced from her husband commits adultery."

This passage falls into three sections.

(i) It begins with a rebuke to the Pharisees. It says that they derided Jesus. The word literally means that they turned up their noses at him. The Jew tended to connect earthly prosperity with goodness; wealth was a sign that a man was a good man. The Pharisees put-on a parade of goodness and they regarded material prosperity as a reward of that goodness; but the more they exalted themselves before men, the more they became an abomination to God. It is bad enough for a man to think himself a good man; it is worse when he points to material prosperity as an unanswerable proof of his goodness.

(ii) Before Jesus the law and the prophets had been the final word of God; but Jesus came preaching the kingdom. When he did, the most unlikely people, the tax-collectors and the sinners, came storming their way into the kingdom even when the scribes and Pharisees would have set up barriers to keep them out. But Jesus emphasized that the kingdom was not the end of the law. True, the little details and regulations of the ceremonial law were wiped out. No man was to think that Christianity offered an easy way in which no laws remained. The great laws stood unaltered and unalterable. Certain Hebrew letters are very like each other and are distinguished only by the serif, the little line at the top or bottom. Not even a serif of the great laws would pass away.

(iii) As an illustration of law that would never pass away Jesus took the law of chastity. This very definite statement of Jesus must be read against the contemporary background of Jewish life. The Jew glorified fidelity and chastity. The Rabbis said, "All things can God overlook except unchastity." "Unchastity causes the glory of God to depart." A Jew must surrender his life rather than commit idolatry, murder or adultery.

But the tragedy was that at this time the marriage bond was on the way to being destroyed. In the eyes of Jewish law a woman was a thing. She could divorce her husband only if he became a leper or an apostate or if he ravished a virgin. Otherwise a woman had no rights whatever and no redress, other than that the marriage dowry must be repaid if she was divorced. The law said, "A woman may be divorced with or without her will; a man only with his will." The Mosaic law (Deuteronomy 24:1) said, "When a man takes a wife and marries her, if then she finds no favour in his eyes because he has found some indecency in her, and he writes her a bill of divorce and puts it in her hand and sends her out of his house." The bill of divorce had to be signed before two witnesses and ran, "Let this be from me thy writ of divorce and letter of dismissal and deed of liberation, that thou mayest marry whatsoever man thou wilt." Divorce was as simple and easy as that.

The matter turned on the interpretation of the phrase some indecency in the Mosaic regulation. There were two schools of thought. The school of Shammai said that meant adultery and adultery alone. The school of Hillel said it could mean "if she spoiled a dish of food; if she spun in the street; if she talked to a strange man; if she was guilty of speaking disrespectfully of her husband's relations in his hearing; if she was a brawling woman," which was defined as a woman whose voice could be heard in the next house. Rabbi Akiba went so far as to say that a man could divorce his wife if he found a woman who was fairer than she. Human nature being what it is, it was the school of Hillel which prevailed, so that, in the time of Jesus things were so bad that women were refusing to marry at all and family life was in danger.

Jesus here lays down the sanctity of the marriage bond. The saying is repeated in Matthew 5:31-32 where adultery is made the sole exception to the universal rule. We sometimes think our own generation is bad, but Jesus lived in a generation where things were every bit as bad. If we destroy family life, we destroy the very basis of the Christian life; and Jesus here lays down a law which men relax only at their peril.


16:19-31 There was a rich man who dressed habitually in purple and fine linen, and who feasted in luxury every day. A poor man, called Lazarus, was laid at his gate. He was full of ulcerated sores, and he desired to satisfy his hunger from the things which fell from the rich man's table; more, the dogs used to come and lick his sores. The poor man died, and he was carried by the angels to the bosom of Abraham. The rich man died and was buried. And in hell, being in torture, he lifted up his eyes, and from far away he saw Abraham, and Lazarus in his bosom. He called out, "Father Abraham, have pity on me, and send Lazarus to me that he may dip the tip of his finger in water and cool my tongue, because I am in anguish in this fire." Abraham said, "Child, remember that you received in full your good things in your life-time, just as Lazarus received evil things. Now be is comforted, and you are in anguish; and, besides all this, between you and us a great gulf is fixed, so that those who wish to pass from here to you cannot do so, nor can any cross from there to us." He said, "Well then, I ask you, father, to send him to my father's house, for I have five brothers, that he may warn them, so that they may not also come to this place of torture." Abraham said, "They have Moses and the prophets. Let them listen to them." He said, "No, father Abraham; but if some one goes to them from the dead, they will repent." He said to them, "If they will not listen to Moses and the prophets, neither will they be convinced if some one should rise from the dead."

This is a parable constructed with such masterly skill that not one phrase is wasted. Let us look at the two characters in it.

(i) First, there is the rich man, usually called Dives, which is the Latin for rich. Every phrase adds something to the luxury in which he lived. He was clothed in purple and fine linen. That is the description of the robes of the High Priests, and such robes cost anything from L 30 to L 40, an immense sum in days when a working man's wage was about 4 p a day. He feasted in luxury every day. The word used for feasting is the word that is used for a gourmet feeding on exotic and costly dishes. He did this every day. In so doing he definitely and positively broke the fourth commandment. That commandment not only forbids work on the Sabbath; it also says six days you shall labour (Exodus 20:9).

In a country where the common people were fortunate if they ate meat once in the week and where they toiled for six days of the week, Dives is a figure of indolent self-indulgence. Lazarus was waiting for the crumbs that fell from Dives's table. In that time there were no knives, forks or napkins. Food was eaten with the hands and, in very wealthy houses, the hands were cleansed by wiping them on hunks of bread, which were then thrown away. That was what Lazarus was waiting for.

(ii) Second, there is Lazarus. Strangely enough Lazarus is the only character in any of the parables who is given a name. The name is the Latinized form of Eleazar and means God is my help. He was a beggar; he was covered with ulcerated sores, and so helpless that he could not even ward off the street dogs, which pestered him.

Such is the scene in this world; then abruptly it changes to the next and there Lazarus is in glory and Dives is in torment. What was the sin of Dives? He had not ordered Lazarus to be removed from his gate. He had made no objections to his receiving the bread that was flung away from his table. He did not kick him in the passing. He was not deliberately cruel to him. The sin of Dives was that he never noticed Lazarus, that he accepted him as part of the landscape and simply thought it perfectly natural and inevitable that Lazarus should lie in pain and hunger while he wallowed in luxury. As someone said, "It was not what Dives did that got him into gaol; it was what he did not do that got him into hell."

The sin of Dives was that he could look on the world's suffering and need and feel no answering sword of grief and pity pierce his heart; he looked at a fellow-man, hungry and in pain, and did nothing about it. His was the punishment of the man who never noticed.

It seems hard that his request that his brothers should be warned was refused. But it is the plain fact that if men possess the truth of God's word, and if, wherever they look, there is sorrow to be comforted, need to be supplied pain to be relieved, and it moves them to no feeling and to no action, nothing will change them.

It is a terrible warning that the sin of Dives was not that he did wrong things, but that he did nothing.

-Barclay's Daily Study Bible (NT)


Copyright Statement
These files are public domain.
Text Courtesy of Used by Permission.

Bibliography Information
Barclay, William. "Commentary on Luke 16:4". "William Barclay's Daily Study Bible". 1956-1959.

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