Luk 16:1, 3, 8 | Barnes | STEP | Verse 1. 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 peculiar duties and dangers. He related this parable, therefore, to show them the danger of the love of money ; the guilt it would lead to ( ); the perplexities and shifts to which it would drive a man when once he had been dishonest ( ); the necessity of using money aright, since it was their chief business ( ); and the fact that if they would serve God aright they must give up supreme attachment to money ( ); 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 endeavour 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, &c. 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.

Luke 16:1

Verse 1. 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 peculiar duties and dangers. He related this parable, therefore, to show them the danger of the love of money; the guilt it would lead to (Lk 16:1); the perplexities and shifts to which it would drive a man when once he had been dishonest (Lk 16:3-7); the necessity of using money aright, since it was their chief business (Lk 16:9); and the fact that if they would serve God aright they must give up supreme attachment to money (Lk 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 endeavour 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, &c. 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.

Luke 16:3

Verse 3. Said within himself. Thought, or considered.

My lord. My master, my employer.

I cannot dig. This may mean either that his employment had been such that he could not engage in agriculture, not having been acquainted with the business, or that he was unwilling to stoop to so low an employment as to work daily for his support. To dig, here, is the same as to till the earth, to work at daily labour.

To beg. These were the only two ways that presented themselves for a living-- either to work for it, or to beg.

I am ashamed. He was too proud for that. Besides, he was in good health and strength, and there was no good reason why he should beg--nothing which he could give as a cause for it. It is proper for the sick, the lame, and the feeble to beg; but it is not well for the able-bodied to do it, nor is it well to aid them, except by giving them employment, and compelling them to work for a living. He does a beggar who is able to work the most real kindness who sets him to work, and, as a general rule, we should not aid an able-bodied man or woman in any other way. Set them to work, and pay them a fair compensation, and you do them good in two ways, for the habit of labour may be of more value to them than the price you pay them.

Luke 16:8

Verse 8. The lord commended. Praised, or expressed admiration at his wisdom. These are not the words of Jesus, as commending him, but a part of the narrative or parable. His master commended him--saw that he was wise and considerate, though he was dishonest.

The unjust steward. It is not said that his master commended him because he was unjust, but because he was wise. This is the only thing in his conduct of which there is any approbation expressed, and this approbation was expressed by his master. This passage cannot be brought, therefore, to prove that Jesus meant to commend his dishonesty It was a commendation of his shrewdness or forethought; but the master could no more approve of his conduct as a moral act than he could the first act of cheating him.

The children of this world. Those who are devoted to this world; who live for this world only; who are careful only to obtain property, and to provide for their temporal necessities. It does not mean that they are peculiarly wicked and profligate, but only that they are worldly, and anxious about earthly things. See Mt 13:22, 2Ti 4:10.

Are wiser. More prudent, cunning, and anxious about their particular business. They show more skill, study more plans, contrive more ways to provide for themselves, than the children of light do to promote the interests of religion.

In their generation. Some have thought that this means in their manner of living, or in managing their affairs. The word generation sometimes denotes the manner of life, Gen 6:9, 37:2. Others suppose that it means toward or among the men of their own age. They are more prudent and wise than Christians in regard to the people of their own time; they turn their connection with them to good account, and make it subserve their worldly interests, while Christians fail much more to use the world in such a manner as to subserve their spiritual interests.

Children of light. Those who have been enlightened from above--who are Christians. This may be considered as the application of the parable. It does not mean that it is more wise to be a worldly man than to be a child of light, but that those who are worldly show much prudence in providing for themselves; seize occasions for making good bargains; are active and industrious; try to turn everything to the best account, and thus exert themselves to the utmost to advance their interests; while Christians often suffer opportunities of doing good to pass unimproved; are less steady, firm, and anxious about eternal things, and thus show less wisdom. Alas! this is too true; and we cannot but reflect here how different the world would be if all Christians were as anxious, and diligent, and prudent in religious matters as others are in worldly things.

(b) "children of light" Jn 12:36, Eph 5:8