לוקם 16:1

Hebrew Modern Translation

ויאמר גם אל תלמידיו איש עשיר היה ולו פקיד על ביתו וילשינהו אליו באמרם כי מפזר הוא את קניניך׃

Parallel Translations

Delitzsche Hebrew NT (1877)
וְגַם אֶל־תַּלְמִידָיו אָמַר אִישׁ עָשִׁיר הָיָה וְלוֹ סֹכֵן עַל־בֵּיתוֹ וַיַּלְשִׁינֻהוּ אֵלָיו כִּי־מְפַזֵּר הוּא אֶת־קִנְיָנָיו׃

Bible Verse Review
  from Treasury of Scripure Knowledge

a certain: Matthew 18:23, Matthew 18:24, Matthew 25:14-30

a steward: Luke 8:3, Luke 12:42, Genesis 15:2, Genesis 43:19, 1 Chronicles 28:1, 1 Corinthians 4:1, 1 Corinthians 4:2, Titus 1:7, 1 Peter 4:10

wasted: Luke 16:19, Luke 15:13, Luke 15:30, Luke 19:20, Proverbs 18:9, Hosea 2:8, James 4:3

Reciprocal: Genesis 40:20 - lifted up Genesis 47:14 - Joseph brought 2 Kings 12:15 - for they dealt Proverbs 21:20 - but Proverbs 28:20 - faithful Ecclesiastes 5:13 - riches Matthew 20:8 - unto Matthew 25:19 - reckoneth Matthew 25:29 - shall be taken John 6:12 - that nothing 1 Corinthians 7:31 - use Colossians 4:1 - ye

Gill's Notes on the Bible

And he said also to his disciples,.... The Syriac version adds, "a parable", as the following is; and which is directed to the disciples, as those in the preceding chapter are to the Pharisees; and who also are designed in this; though it is particularly spoken to the disciples, because it might be of some use to them, with respect, to the stewardship they were in. The Persic and Ethiopic versions read, "Jesus", or "the Lord Jesus said": and which is to be understood, though not expressed; for the parable was delivered by him, and is as follows:

there was a certain rich man: by whom God is meant, who is rich in the perfections of his nature, in the works of his hands, in his government, and the administration of it, in providential goodness, and in the large revenues of glory due to him from his creatures; for all temporal riches are from him; and so are all the riches of mercy, grace, and glory:

which had a steward; by whom is designed, not all mankind; for though all men are, in a sense, stewards under God, and are entrusted with the good things of life, the gifts of nature, endowments of mind, health, strength of body, time, c. yet all cannot be meant, because some are distinguished from this steward, Luke 16:5 nor are the disciples intended, though the parable is directed to them and they were stewards of the mysteries and manifold grace of God; and one among them was an unfaithful one, and was turned out of his stewardship; but the character of an unjust man will not suit with them: and besides, this steward was of the children of this world,

Luke 16:8 but the Pharisees are meant: for these are taken notice of as gravelled at this parable, Luke 16:14 and to them agrees the character of the men of this world, who were worldly wise men; as also that of a steward; these are the tutors and governors mentioned in Galatians 4:2 who had the care of the house of Israel, the family of God, under the legal dispensation; and to whom were committed the oracles of God, the writings of Moses, and the prophets; and whose business it was to open and explain them to the people.

And the same was accused unto him, that he had wasted his goods; put false glosses upon the Scriptures; fed the family with bad and unwholesome food, the traditions of the elders, called the leaven of the Pharisees: made havoc of the souls of men; and made the hearts of the righteous sad: and hardened sinners in their wicked ways: and fed themselves, and not the flock; and plundered persons of their temporal substance; of all which they were accused by Moses, in whom they trusted; by his law which they violated; and by their own consciences, which witnessed against them; and by the cries of those whom they abused, which came into the ears of the Lord of sabaoth.

Barnes' Notes on the Bible

His disciples - The word “disciples,” here, is not to be restricted to the twelve apostles or to the seventy. The parable appears to have been addressed to all the professed followers of the Saviour who were present when it was delivered. It is connected with that in the preceding chapter. Jesus had there been discoursing with the scribes and Pharisees, and vindicating his conduct in receiving kindly publicans and sinners. These “publicans and sinners” are here particularly referred to by the word “disciples.” It was with reference to “them” that the whole discourse had arisen. After Jesus had shown the Pharisees, in the preceding chapter, the propriety of his conduct, it was natural that he should turn and address his disciples. Among them there might have been some who were wealthy. The “publicans” were engaged in receiving taxes, in collecting money, and their chief danger arose from that quarter - from covetousness or dishonesty.

Jesus always adapted his instructions to the circumstances of his hearers, and it was proper, therefore, that he should give “these disciples” instructions about their “special” duties and dangers. He related this parable, therefore, to show them “the danger of the love of money;” the guilt it would lead to Luke 16:1; the perplexities and shifts to which it would drive a man when once he had been dishonest Luke 16:3-7; the necessity of using money aright, since it was their chief business Luke 16:9; and the fact that if they would serve God aright they must give up supreme attachment to money Luke 16:13; and that the first duty of religion demanded that they should resolve to serve God, and be honest in the use of the wealth intrusted to them. This parable has given great perplexity, and many ways have been devised to explain it. The above solution is the most simple of any; and if these plain principles are kept in view, it will not be difficult to give a consistent explanation of its particular parts. It should be borne in mind, however, that in this, as well as in other parables, we are not to endeavor to spiritualize every circumstance or allusion. We are to keep in view the great moral truth taught in it, that we cannot serve God and mammon, and that all attempts to do this will involve us in difficulty and sin.

A steward - One who has charge of the affairs of a family or household; whose duty it is to provide for the family, to purchase provisions, etc. This is, of course, an office of trust and confidence. It affords great opportunity for dishonesty and waste, and for embezzling property. The master’s eye cannot always be on the steward, and he may, therefore, squander the property, or hoard it up for his own use. It was an office commonly conferred on a slave as a reward for fidelity, and of course was given to him that, in long service, had shown himself most trustworthy. By the “rich man,” here, is doubtless represented God. By the “steward,” those who are his professed followers, particularly the “publicans” who were with the Saviour, and whose chief danger arose from the temptations to the improper use of the money intrusted to them.

Was accused - Complaint was made.

Had wasted - Had squandered or scattered it; had not been prudent and saving.

Clarke's Notes on the Bible

CHAPTER XVI.

The parable of the unjust steward, 1-8.

Christ applies this to his hearers, 9-13.

The pharisees take offence, 14.

Our Lord reproves them, and shows the immutability of the law,

15-17.

Counsels against divorce, 18.

The story of the rich man and the beggar, commonly called

Dives and Lazarus, 10-31.

NOTES ON CHAP. XVI.

Verse Luke 16:1. A steward — οικονομος, from οικος, a house, or οικια, a family, and νεμω, I administer; one who superintends domestic concerns, and ministers to the support of the family, having the products of the field, business, c., put into his hands for this very purpose. Luke 8:3.

There is a parable very like this in Rab. Dav. Kimchi's comment on Isaiah, Isaiah 40:21: "The whole world may be considered as a house builded up: heaven is its roof the stars its lamps; and the fruits of the earth, the table spread. The owner and builder of this house is the holy blessed God; and man is the steward, into whose hands all the business of the house is committed. If he considers in his heart that the master of the house is always over him, and keeps his eye upon his work; and if, in consequence, he act wisely, he shall find favour in the eyes of the master of the house: but if the master find wickedness in him, he will remove him, מן יפקדתו min pakidato, from his STEWARDSHIP. The foolish steward doth not think of this: for as his eyes do not see the master of the house, he saith in his heart, 'I will eat and drink what I find in this house, and will take my pleasure in it; nor shall I be careful whether there be a Lord over this house or not.' When the Lord of the house marks this, he will come and expel him from the house, speedily and with great anger. Therefore it is written, He bringeth the princes to nothing." As is usual, our Lord has greatly improved this parable, and made it in every circumstance more striking and impressive. Both in the Jewish and Christian edition, it has great beauties.

Wasted his goods. — Had been profuse and profligate; and had embezzled his master's substance.