8 “His lord commended the dishonest manager because he had done wisely, for the children of this world are, in their own generation, wiser than the children of the light.
9 I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents.
10 He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much.
11 If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?
12 If you have not been faithful in that which is another’s, who will give you that which is your own?
13 No servant can serve two masters, for either he will hate the one and love the other; or else he will hold to one and despise the other. You aren’t able to serve God and Mammon.”
14 The Pharisees, who were lovers of money, also heard all these things, and they scoffed at him.
15 He said to them, “You are those who justify yourselves in the sight of men, but God knows your hearts. For that which is exalted among men is an abomination in the sight of God.
16 “The law and the prophets were until John. From that time the Good News of God’s Kingdom is preached, and everyone is forcing his way into it.
17 But it is easier for heaven and earth to pass away than for one tiny stroke of a pen in the law to fall.
18 “Everyone who divorces his wife and marries another commits adultery. He who marries one who is divorced from a husband commits adultery.
19 “Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day.
20 A certain beggar, named Lazarus, was taken to his gate, full of sores,
21 and desiring to be fed with the crumbs that fell from the rich man’s table. Yes, even the dogs came and licked his sores.
22 The beggar died, and he was carried away by the angels to Abraham’s bosom. The rich man also died and was buried.
23 In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom.
24 He cried and said, ‘Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water and cool my tongue! For I am in anguish in this flame.’
25 “But Abraham said, ‘Son, remember that you, in your lifetime, received your good things, and Lazarus, in the same way, bad things. But here he is now comforted and you are in anguish.
26 Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that no one may cross over from there to us.’
27 “He said, ‘I ask you therefore, father, that you would send him to my father’s house—
28 for I have five brothers—that he may testify to them, so they won’t also come into this place of torment.’
29 “But Abraham said to him, ‘They have Moses and the prophets. Let them listen to them.’
30 “He said, ‘No, father Abraham, but if one goes to them from the dead, they will repent.’
31 “He said to him, ‘If they don’t listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.’”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Origenc. 185–253Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 16:8It is said also in Genesis, according to the LXX, that the serpent was the wisest animal, wherein he does not make wisdom a virtue, but evil-minded cunning. And it is in this sense that the Lord commended the steward that he had done wisely, that is, cunningly and evilly. And perhaps the word commended was spoken not in the sense of real commendation, but in a lower sense; as when we speak of a man being commended in slight and indifferent matters, and in a certain measure clashings and sharpness of wit are admired, by which the power of the mind is drawn out.
It is said also in Genesis, according to the LXX, that the serpent was the wisest animal, wherein he does not make wisdom a virtue, but evil-minded cunning. And it is in this sense that the Lord commended the steward that he had done wisely, that is, cunningly and evilly. And perhaps the word commended was spoken not in the sense of real commendation, but in a lower sense; as when we speak of a man being commended in slight and indifferent matters, and in a certain measure clashings and sharpness of wit are admired, by which the power of the mind is drawn out.
Origen, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 16:8–13; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A teacher of Alexandria, the early church’s first great interpreter of the Bible; some of his ideas were later rejected by the church.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 16:19–20But not all poverty is holy, or all riches criminal, but as luxury disgraces riches, so does holiness commend poverty. … This seems rather a narrative than a parable, since the name is also expressed.
But not all poverty is holy, or all riches criminal, but as luxury disgraces riches, so does holiness commend poverty. … This seems rather a narrative than a parable, since the name is also expressed.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 16:19–21; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 16:29–31As if he said, your brethren are not so much your care as God’s, who created them, and appointed them teachers to admonish and urge them. But by Moses and the Prophets, he here means the Mosaic and prophetic writings. … Observe this also, that every dead man is a servant, but whatever the Scriptures say, the Lord says. Therefore let it be that dead men should rise again, and an angel descend from heaven, the Scriptures are more worthy of credit than all. … Again, if the dead were often to rise again, this too would in time be disregarded.
As if he said, your brethren are not so much your care as God’s, who created them, and appointed them teachers to admonish and urge them. But by Moses and the Prophets, he here means the Mosaic and prophetic writings. … Observe this also, that every dead man is a servant, but whatever the Scriptures say, the Lord says. Therefore let it be that dead men should rise again, and an angel descend from heaven, the Scriptures are more worthy of credit than all. … Again, if the dead were often to rise again, this too would in time be disregarded.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 16:27–31; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 16:8The steward whom his Lord cast out of his stewardship is nevertheless commended because he provided himself against the future. As it follows, And the Lord commended the unjust steward, because he had done wisely; we ought not however to take the whole for our imitation. For we should never act deceitfully against our Lord in order that from the fraud itself we may give alms. … On the other hand this parable is spoken that we should understand that if the steward who acted deceitfully, could be praised by his lord, how much more they please God who do their works according to His commandment.
The steward whom his Lord cast out of his stewardship is nevertheless commended because he provided himself against the future. As it follows, And the Lord commended the unjust steward, because he had done wisely; we ought not however to take the whole for our imitation. For we should never act deceitfully against our Lord in order that from the fraud itself we may give alms. … On the other hand this parable is spoken that we should understand that if the steward who acted deceitfully, could be praised by his lord, how much more they please God who do their works according to His commandment.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 16:8–13; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 16:13Let then the covetous hear this, that we can not at the same time serve Christ and riches; and yet He said not, "Who has riches," but, who serves riches; for he who is the servant of riches, watches them as a servant; but he who has shaken off the yoke of servitude, dispenses them as a master
Let then the covetous hear this, that we can not at the same time serve Christ and riches; and yet He said not, "Who has riches," but, who serves riches; for he who is the servant of riches, watches them as a servant; but he who has shaken off the yoke of servitude, dispenses them as a master
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 16:8–13; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
John Calvin1509–1564ReformedCommentaries · on Luke 16:19–24Some look upon it as a simple parable; but, as the name Lazarus occurs in it, I rather consider it to be the narrative of an actual fact. But that is of little consequence, provided that the reader comprehends the doctrine which it contains. … Though Christ is relating a history, yet he describes spiritual things under figures, which he knew to be adapted to our senses. Souls have neither fingers nor eyes, and are not liable to thirst, nor do they hold such conversations among themselves as are here described to have taken place between Abraham and the rich man; but our Lord has here drawn a picture, which represents the condition of the life to come according to the measure of our capacity.
Some look upon it as a simple parable; but, as the name Lazarus occurs in it, I rather consider it to be the narrative of an actual fact. But that is of little consequence, provided that the reader comprehends the doctrine which it contains. … Though Christ is relating a history, yet he describes spiritual things under figures, which he knew to be adapted to our senses. Souls have neither fingers nor eyes, and are not liable to thirst, nor do they hold such conversations among themselves as are here described to have taken place between Abraham and the rich man; but our Lord has here drawn a picture, which represents the condition of the life to come according to the measure of our capacity.
John Calvin, Commentaries, on 16:19–31; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 16:19–31This parable is not like Christ's other parables, in which spiritual things are represented by similitudes borrowed from worldly things, as those of the sower and the seed … the prodigal son, and indeed all the rest but this. But here the spiritual things themselves are represented in a narrative or description of the different state of good and bad in this world and the other. Yet we need not call it a history of a particular occurrence, but it is matter of fact that is true every day, that poor godly people, whom men neglect and trample upon, die away out of their miseries, and go to heavenly bliss and joy … Is this a parable? What similitude is there in this? The discourse indeed between Abraham and the rich man is only an illustration of the description, to make it the more affecting, like that between God and Satan in the story of Job.
This parable is not like Christ's other parables, in which spiritual things are represented by similitudes borrowed from worldly things, as those of the sower and the seed … the prodigal son, and indeed all the rest but this. But here the spiritual things themselves are represented in a narrative or description of the different state of good and bad in this world and the other. Yet we need not call it a history of a particular occurrence, but it is matter of fact that is true every day, that poor godly people, whom men neglect and trample upon, die away out of their miseries, and go to heavenly bliss and joy … Is this a parable? What similitude is there in this? The discourse indeed between Abraham and the rich man is only an illustration of the description, to make it the more affecting, like that between God and Satan in the story of Job.
Matthew Henry, Commentary on the Whole Bible, on 16:19–31; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Luke 16:8–10commended, &c.--not for his "injustice," but "because he had done wisely," or prudently; with commendable foresight and skilful adaptation of means to end. … He, &c.--a maxim of great pregnancy and value; rising from the prudence which the steward had to the fidelity which he had not … Fidelity depends not on the amount entrusted, but on the sense of responsibility. He that feels this in little will feel it in much, and conversely.
commended, &c.--not for his "injustice," but "because he had done wisely," or prudently; with commendable foresight and skilful adaptation of means to end. … He, &c.--a maxim of great pregnancy and value; rising from the prudence which the steward had to the fidelity which he had not … Fidelity depends not on the amount entrusted, but on the sense of responsibility. He that feels this in little will feel it in much, and conversely.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 16:8–10; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Luke 16
Luke 16:8–31, World English Bible
Luke 16 in the Bible · Told in the Story: Chapter 43, The Rich Man and Lazarus
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Origenc. 185–253Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 16:8It is said also in Genesis, according to the LXX, that the serpent was the wisest animal, wherein he does not make wisdom a virtue, but evil-minded cunning. And it is in this sense that the Lord commended the steward that he had done wisely, that is, cunningly and evilly. And perhaps the word commended was spoken not in the sense of real commendation, but in a lower sense; as when we speak of a man being commended in slight and indifferent matters, and in a certain measure clashings and sharpness of wit are admired, by which the power of the mind is drawn out.
Origen, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 16:8–13; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A teacher of Alexandria, the early church’s first great interpreter of the Bible; some of his ideas were later rejected by the church.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 16:19–20But not all poverty is holy, or all riches criminal, but as luxury disgraces riches, so does holiness commend poverty. … This seems rather a narrative than a parable, since the name is also expressed.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 16:19–21; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 16:29–31As if he said, your brethren are not so much your care as God’s, who created them, and appointed them teachers to admonish and urge them. But by Moses and the Prophets, he here means the Mosaic and prophetic writings. … Observe this also, that every dead man is a servant, but whatever the Scriptures say, the Lord says. Therefore let it be that dead men should rise again, and an angel descend from heaven, the Scriptures are more worthy of credit than all. … Again, if the dead were often to rise again, this too would in time be disregarded.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 16:27–31; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 16:8The steward whom his Lord cast out of his stewardship is nevertheless commended because he provided himself against the future. As it follows, And the Lord commended the unjust steward, because he had done wisely; we ought not however to take the whole for our imitation. For we should never act deceitfully against our Lord in order that from the fraud itself we may give alms. … On the other hand this parable is spoken that we should understand that if the steward who acted deceitfully, could be praised by his lord, how much more they please God who do their works according to His commandment.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 16:8–13; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 16:13Let then the covetous hear this, that we can not at the same time serve Christ and riches; and yet He said not, "Who has riches," but, who serves riches; for he who is the servant of riches, watches them as a servant; but he who has shaken off the yoke of servitude, dispenses them as a master
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 16:8–13; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
John Calvin1509–1564ReformedCommentaries · on Luke 16:19–24Some look upon it as a simple parable; but, as the name Lazarus occurs in it, I rather consider it to be the narrative of an actual fact. But that is of little consequence, provided that the reader comprehends the doctrine which it contains. … Though Christ is relating a history, yet he describes spiritual things under figures, which he knew to be adapted to our senses. Souls have neither fingers nor eyes, and are not liable to thirst, nor do they hold such conversations among themselves as are here described to have taken place between Abraham and the rich man; but our Lord has here drawn a picture, which represents the condition of the life to come according to the measure of our capacity.
John Calvin, Commentaries, on 16:19–31; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 16:19–31This parable is not like Christ's other parables, in which spiritual things are represented by similitudes borrowed from worldly things, as those of the sower and the seed … the prodigal son, and indeed all the rest but this. But here the spiritual things themselves are represented in a narrative or description of the different state of good and bad in this world and the other. Yet we need not call it a history of a particular occurrence, but it is matter of fact that is true every day, that poor godly people, whom men neglect and trample upon, die away out of their miseries, and go to heavenly bliss and joy … Is this a parable? What similitude is there in this? The discourse indeed between Abraham and the rich man is only an illustration of the description, to make it the more affecting, like that between God and Satan in the story of Job.
Matthew Henry, Commentary on the Whole Bible, on 16:19–31; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Luke 16:8–10commended, &c.--not for his "injustice," but "because he had done wisely," or prudently; with commendable foresight and skilful adaptation of means to end. … He, &c.--a maxim of great pregnancy and value; rising from the prudence which the steward had to the fidelity which he had not … Fidelity depends not on the amount entrusted, but on the sense of responsibility. He that feels this in little will feel it in much, and conversely.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 16:8–10; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.