Discovery BoxLuke 16:8-31
Context16:8 The 1 master commended the dishonest 2 manager because he acted shrewdly. 3 For the people 4 of this world are more shrewd in dealing with their contemporaries 5 than the people 6 of light. 16:9 And I tell you, make friends for yourselves by how you use worldly wealth, 7 so that when it runs out you will be welcomed 8 into the eternal homes. 9
16:10 “The one who is faithful in a very little 10 is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 16:11 If then you haven’t been trustworthy 11 in handling worldly wealth, 12 who will entrust you with the true riches? 13 16:12 And if you haven’t been trustworthy 14 with someone else’s property, 15 who will give you your own 16 ? 16:13 No servant can serve two masters, for either he will hate 17 the one and love the other, or he will be devoted to the one and despise 18 the other. You cannot serve God and money.” 19
16:14 The Pharisees 20 (who loved money) heard all this and ridiculed 21 him. 16:15 But 22 Jesus 23 said to them, “You are the ones who justify yourselves in men’s eyes, 24 but God knows your hearts. For what is highly prized 25 among men is utterly detestable 26 in God’s sight.
16:16 “The law and the prophets were in force 27 until John; 28 since then, 29 the good news of the kingdom of God 30 has been proclaimed, and everyone is urged to enter it. 31 16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter 32 in the law to become void. 33
16:18 “Everyone who divorces his wife and marries 34 someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.
16:19 “There was a rich man who dressed in purple 35 and fine linen and who feasted sumptuously 36 every day. 16:20 But at his gate lay 37 a poor man named Lazarus 38 whose body was covered with sores, 39 16:21 who longed to eat 40 what fell from the rich man’s table. In addition, the dogs 41 came and licked 42 his sores.
16:22 “Now 43 the poor man died and was carried by the angels to Abraham’s side. 44 The 45 rich man also died and was buried. 46 16:23 And in hell, 47 as he was in torment, 48 he looked up 49 and saw Abraham far off with Lazarus at his side. 50 16:24 So 51 he called out, 52 ‘Father Abraham, have mercy on me, and send Lazarus 53 to dip the tip of his finger 54 in water and cool my tongue, because I am in anguish 55 in this fire.’ 56 16:25 But Abraham said, ‘Child, 57 remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. 58 16:26 Besides all this, 59 a great chasm 60 has been fixed between us, 61 so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 16:27 So 62 the rich man 63 said, ‘Then I beg you, father – send Lazarus 64 to my father’s house 16:28 (for I have five brothers) to warn 65 them so that they don’t come 66 into this place of torment.’ 16:29 But Abraham said, 67 ‘They have Moses and the prophets; they must respond to 68 them.’ 16:30 Then 69 the rich man 70 said, ‘No, father Abraham, but if someone from the dead 71 goes to them, they will repent.’ 16:31 He 72 replied to him, ‘If they do not respond to 73 Moses and the prophets, they will not be convinced even if someone rises from the dead.’” 74
[16:8] 1 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:8] 2 sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.
[16:8] 3 sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.
[16:8] 4 tn Grk “sons” (an idiom).
[16:8] 5 tn Grk “with their own generation.”
[16:8] 6 tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.
[16:9] 7 tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).
[16:9] 8 sn The passive refers to the welcome of heaven.
[16:9] 9 tn Grk “eternal tents” (as dwelling places).
[16:10] 10 sn The point of the statement faithful in a very little is that character is shown in how little things are treated.
[16:11] 12 tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.
[16:11] 13 sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.
[16:12] 15 tn Grk “have not been faithful with what is another’s.”
[16:12] 16 tn Grk “what is your own.”
[16:13] 17 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
[16:13] 18 tn Or “and treat [the other] with contempt.”
[16:13] 19 tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.
[16:14] 20 sn See the note on Pharisees in 5:17.
[16:14] 21 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
[16:15] 22 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[16:15] 23 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[16:15] 24 tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.
[16:15] 25 tn Or “exalted.” This refers to the pride that often comes with money and position.
[16:15] 26 tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
[16:16] 27 tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).
[16:16] 28 sn John refers to John the Baptist.
[16:16] 29 sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
[16:16] 30 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[16:16] 31 tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.
[16:17] 32 tn Or “one small part of a letter” (L&N 33.37).
[16:17] 33 tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.
[16:18] 34 sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.
[16:19] 35 sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.
[16:19] 36 tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.
[16:20] 37 tn The passive verb ἐβέβλητο (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).
[16:20] 38 sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.
[16:20] 39 tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).
[16:21] 40 tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.
[16:21] 41 tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).
[16:21] 42 sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.
[16:22] 43 tn Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[16:22] 44 tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).
[16:22] 45 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:22] 46 sn The shorter description suggests a different fate, which is confirmed in the following verses.
[16:23] 47 sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).
[16:23] 48 sn Hades is a place of torment, especially as one knows that he is separated from God.
[16:23] 49 tn Grk “he lifted up his eyes” (an idiom).
[16:23] 50 tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”
[16:24] 51 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
[16:24] 52 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
[16:24] 53 sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)
[16:24] 54 sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.
[16:24] 55 tn Or “in terrible pain” (L&N 24.92).
[16:24] 56 sn Fire in this context is OT imagery; see Isa 66:24.
[16:25] 57 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
[16:25] 58 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
[16:26] 59 tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.
[16:26] 60 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
[16:26] 61 tn Grk “between us and you.”
[16:27] 62 tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.
[16:27] 63 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:27] 64 tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.
[16:28] 65 sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.
[16:28] 66 tn Grk “lest they also come.”
[16:29] 67 tn Grk “says.” This is one of the few times Luke uses the historical present.
[16:29] 68 tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).
[16:30] 69 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[16:30] 70 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:30] 71 sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.
[16:31] 72 tn Here δέ (de) has not been translated.
[16:31] 73 tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.
[16:31] 74 sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.
