Luk 16:1-13 | RWP | e4.org | Unto the disciples ( κα προς τους μαθητας ). The three preceding parables in chapter 15 exposed the special faults of the Pharisees, "their hard exclusiveness, self-righteousness, and contempt for others" (Plummer). This parable is given by Luke alone. The κα (also) is not translated in the Revised Version. It seems to mean that at this same time, after speaking to the Pharisees (chapter 15), Jesus proceeds to speak a parable to the disciples ( ), the parable of the Unjust Steward. It is a hard parable to explain, but Jesus opens the door by the key in verse . Which had a steward ( ος ηιχεν οικονομον ). Imperfect active, continued to have. Steward is house-manager or overseer of an estate as already seen in . Was accused ( διεβληθη ). First aorist indicative passive, of διαβαλλω , an old verb, but here only in the N.T. It means to throw across or back and forth, rocks or words and so to slander by gossip. The word implies malice even if the thing said is true. The word διαβολος (slanderer) is this same root and it is used even of women, she-devils ( ). That he was wasting ( ως διασκορπιζων ). For the verb see on . The use of ως with the participle is a fine Greek idiom for giving the alleged ground of a charge against one. His goods ( τα υπαρχοντα αυτου ). "His belongings," a Lukan idiom.

‏ Luke 16:1-13

Unto the disciples ( κα προς τους μαθητας ). The three preceding parables in chapter 15 exposed the special faults of the Pharisees, "their hard exclusiveness, self-righteousness, and contempt for others" (Plummer). This parable is given by Luke alone. The κα (also) is not translated in the Revised Version. It seems to mean that at this same time, after speaking to the Pharisees (chapter 15), Jesus proceeds to speak a parable to the disciples (16:1-13), the parable of the Unjust Steward. It is a hard parable to explain, but Jesus opens the door by the key in verse 9.

Which had a steward ( ος ηιχεν οικονομον ). Imperfect active, continued to have. Steward is house-manager or overseer of an estate as already seen in Lu 12:42.

Was accused ( διεβληθη ). First aorist indicative passive, of διαβαλλω, an old verb, but here only in the N.T. It means to throw across or back and forth, rocks or words and so to slander by gossip. The word implies malice even if the thing said is true. The word διαβολος (slanderer) is this same root and it is used even of women, she-devils (1Ti 3:11).

That he was wasting ( ως διασκορπιζων ). For the verb see on 15:13. The use of ως with the participle is a fine Greek idiom for giving the alleged ground of a charge against one.

His goods ( τα υπαρχοντα αυτου ). "His belongings," a Lukan idiom.

What is this that I hear? ( τ τουτο ακουω; ). There are several ways of understanding this terse Greek idiom. The Revised Version (above) takes τ to be equal to τ εστιν τουτο ο ακουω; That is a possible use of the predicate τουτο. Another way is to take τ to be exclamatory, which is less likely. Still another view is that τ is " Why": "Why do I hear this about thee?" See Ac 14:15 where that is the idiom employed.

Render ( αποδος ). Second aorist active imperative of αποδιδωμ, Give back (and at once).

The account ( τον λογον ). The reckoning or report. Common use of λογος.

Stewardship ( οικονομιας ). Same root as οικονομος (steward). This demand does not necessarily mean dismissal if investigation proved him innocent of the charges. But the reason given implies that he is to be dismissed:

Thou canst no longer ( ου γαρ δυνη ).

Within himself ( εν εαυτω ). As soon as he had time to think the thing over carefully. He knew that he was guilty of embezzlement of the Master's funds.

Taketh away ( αφαιρειτα ). Present (linear) middle indicative of αφαιρεω, old verb to take away. Here the middle present means, He is taking away for himself.

To beg I am not ashamed ( επαιτειν αισχυνομα ). The infinitive with αισχυνομα means ashamed to begin to beg. The participle, επαιτων αισχυνομα would mean, ashamed while begging, ashamed of begging while doing it.

I am resolved ( εγνων ). Second aorist active indicative of γινωσκω. A difficult tense to reproduce in English. I knew, I know, I have known, all miss it a bit. It is a burst of daylight to the puzzled, darkened man: I've got it, I see into it now, a sudden solution.

What to do ( τ ποιησω ). Either deliberative first aorist active subjunctive or deliberative future active indicative.

When I am put out ( οταν μετασταθω ). First aorist passive subjunctive of μεθιστημ, ( μετα, ιστημ ), old verb, to transpose, transfer, remove. He is expecting to be put out.

They may receive me ( δεξωντα ). First aorist middle subjunctive of δεχομα, common verb. Subjunctive with final particle ινα. He wishes to put the debtors under obligation to himself.

Debtors ( των χρεοφιλετων ). A late word. In the N.T. only here and Lu 7:41 from χρεος, loan, and οφειλετης, debtor. It is probable that he dealt with "each one" separately.

Measures ( βατους ). Transliterated word for Hebrew bath, between eight and nine gallons. Here alone in the N.T. Not the same word as βατος ( bush) in Lu 6:44.

Thy bond ( σου τα γραμματα ). Thy writings, thy contracts, thy note.

Quickly ( ταχεως ). It was a secret arrangement and speed was essential.

Measures ( κορους ). Another Hebrew word for dry measure. The Hebrew cor was about ten bushels. Data are not clear about the Hebrew measures whether liquid ( bath) or dry ( cor).

His lord commended ( επηινεσεν ο κυριος ). The steward's lord praised him though he himself had been wronged again (see verse 1 "wasting his goods").

The unrighteous steward ( τον οικονομον της αδικιας ). Literally, the steward of unrighteousness. The genitive is the case of genus, species, the steward distinguished by unrighteousness as his characteristic. See "the mammon of unrighteousness" in verse 9. See "the forgetful hearer" in Jas 1:25. It is a vernacular idiom common to Hebrew, Aramaic, and the Koine.

Wisely ( φρονιμως ). An old adverb, though here alone in the N.T. But the adjective φρονιμος from which it comes occurs a dozen times as in Mt 10:16. It is from φρονεω and that from φρην, the mind (1Co 14:20), the discerning intellect. Perhaps "shrewdly" or "discreetly" is better here than "wisely." The lord does not absolve the steward from guilt and he was apparently dismissed from his service. His shrewdness consisted in finding a place to go by his shrewdness. He remained the steward of unrighteousness even though his shrewdness was commended.

For ( οτ ). Probably by this second οτ Jesus means to say that he cites this example of shrewdness because it illustrates the point. "This is the moral of the whole parable. Men of the world in their dealings with men like themselves are more prudent than the children of light in their intercourse with one another" (Plummer). We all know how stupid Christians can be in their co-operative work in the kingdom of God, to go no further.

Wiser than ( φρονιμωτερο υπερ ). Shrewder beyond, a common Greek idiom.

By the mammon of unrighteousness ( εκ του μαμωνα της αδικιας ). By the use of what is so often evil (money). In Mt 6:24 mammon is set over against God as in Lu 16:13 below. Jesus knows the evil power in money, but servants of God have to use it for the kingdom of God. They should use it discreetly and it is proper to make friends by the use of it.

When it shall fail ( οταν εκλιπη ). Second aorist active subjunctive with οταν, future time. The mammon is sure to fail.

That they may receive you into the eternal tabernacles ( ινα δεξωντα υμας εις τας αιωνιους σκηνας ). This is the purpose of Christ in giving the advice about their making friends by the use of money. The purpose is that those who have been blessed and helped by the money may give a welcome to their benefactors when they reach heaven. There is no thought here of purchasing an entrance into heaven by the use of money. That idea is wholly foreign to the context. These friends will give a hearty welcome when one gives him mammon here. The wise way to lay up treasure in heaven is to use one's money for God here on earth. That will give a cash account there of joyful welcome, not of purchased entrance.

Faithful in a very little ( πιστος εν ελαχιστω ). Elative superlative. One of the profoundest sayings of Christ. We see it in business life. The man who can be trusted in a very small thing will be promoted to large responsibilities. That is the way men climb to the top. Men who embezzle in large sums began with small sums. Verses 10-13 here explain the point of the preceding parables.

Faithful in the unrighteous mammon ( εν τω αδικω μαμωνα ). In the use of what is considered "unrighteous" as it so often is. Condition of the first class, "if ye did not prove to be" ( ε ουκ εγενεσθε ). Failure here forfeits confidence in "the true riches" ( το αληθινον ). There is no sadder story than to see a preacher go down by the wrong use of money, caught in this snare of the devil.

That which is your own ( το υμετερον ). But Westcott and Hort read το ημετερον (our own) because of B L Origen. The difference is due to itacism in the pronunciation of υ- and η alike (long ). But the point in the passage calls for "yours" as correct. Earthly wealth is ours as a loan, a trust, withdrawn at any moment. It belongs to another ( εν τω αλλοτριω ). If you did not prove faithful in this, who will give you what is really yours forever? Compare "rich toward God" (Lu 12:21).

Servant ( οικετης ). Household ( οικος ) servant. This is the only addition to Mt 6:24 where otherwise the language is precisely the same, which see. Either Matthew or Luke has put the λογιον in the wrong place or Jesus spoke it twice. It suits perfectly each context. There is no real reason for objecting to repetition of favourite sayings by Jesus.