Down to Earth But Heavenly Minded

What does Luke Chapter 16 mean?

Luke 16:1—17:10 contains further teachings about the kingdom of God, particularly about the characteristics of those who follow God. The narrative starts with Jesus teaching the disciples about the role of worldly wealth and the realities of faithful stewardship. It then transitions to teaching the Pharisees how their love of money and accolades is opposed to God. The passage finishes by showing how the disciples can please God through faith and obedience, and by exposing the Pharisees’ hearts hardened against belief.

Luke 16:1–8 contains the curious parable of the dishonest manager. The manager of a rich man’s possessions is discovered to be incompetent. Realizing he is about to be fired, the manager works quickly. He ingratiates himself with his master’s debtors by decreasing their debts in his master’s ledgers. The master praises him for being so shrewd. This is not approval of the man’s actions, but merely a recognition that it was a clever strategy.

In Luke 16:9–13, Jesus gives applications and consequences taken from the story of the dishonest manager. The main point is describing how His disciples should think about money. First, Jesus notes that eventually, earthly riches will fail and they will die. Instead of clinging to temporary possessions, His disciples should share their wealth, thus earning accolades when they arrive in paradise. Next, He tells them that those who have integrity with a little will prove trustworthy with much. If they are not faithful with worldly wealth, how can they be faithful with things of eternal value? Those who are faithful with another’s things can be trusted with their own. Finally, Jesus points out that it’s impossible to serve money and be devoted to God.

Luke 16:14–18 begins with the Pharisees rejecting Jesus’ words. They love money and they claim to worship God. Jesus dismisses them. They don’t even seek God’s praise: they only want the attention of other people. Despite their claims, they don’t follow the Mosaic law nor sincerely believe in the Prophets. Though the Mosaic law was never a formula to provide Jews with eternal salvation, it provides essential principles for the works that please God, including with money and in marriage.

In Luke 16:19–31, Jesus tells the story of the rich man and Lazarus. The account addresses the proper use of money, the relationship between earthly lives and what happens after death, and the Pharisees’ stubborn rejection of Jesus. The story is of a rich man who dies and goes to torment in Hades. Also involved is a poor, diseased beggar who dies and goes to paradise. The Pharisees learn that riches may be a blessing on earth, but what you do with them is a sure sign of where you will be after death. In addition, if they reject the Law and the Prophets that tell them about Jesus, not even witnessing someone being raised from the dead will convince them to change their lives. This segment pointedly rejects the claim that those who reject God do so because of a lack of evidence or miraculous intervention (Romans 1:18–20; Matthew 12:38–39).

In Luke 17:1–10, Jesus will return His attention to the disciples. Jesus tells them to protect others from sin, trust that the amount of faith they have is sufficient, and take their position as His followers humbly.

Chapter Context
The prior chapter included Jesus’ teachings centered on lost things: the lost sheep, the lost coin, and the prodigal son. Luke 16 includes several of Jesus’ lessons about living in the kingdom of God compared to the world system, beginning and ending with parables (Luke 16:1—17:10). Chapter 16 includes the parable of the dishonest manager, Jesus’ teaching on how money reveals faith, and the story of the rich man and Lazarus. Luke 17:1–10 teaches about whether Christ-followers bear responsibility for others’ sin, lessons about faith, and the parable of the unworthy servants.

Verse by Verse

Verse 1. He also said to the disciples, “There was a rich man who had a manager, and charges were brought to him that this man was wasting his possessions.

Jesus continues His training session with the disciples during His gradual journey to the cross, sometimes called the “travelogue” of Christ (Luke 9:51—19:27). Scripture does not say exactly where or when this occurred. The chapter may have encompassed a single event since the Pharisees “heard all these things” (Luke 16:14). Or Jesus may have taught similar lessons several times and Luke is speaking in general.

The parable of the dishonest manager is among the most difficult to interpret (Luke 16:2–8). Most confusing is that the rich man seems to praise the manager for defrauding him. Jesus’ use of this as an example is likewise easy to misinterpret. As with most parables, the key is not to overcomplicate the intended message. This strange story has a simple enough application: people of the world are cunning and know how to take advantage of the times in which they live. So, God-followers should use that same cunning in service to His kingdom.

The relationship between the owner and the manager is not explained in detail. The owner may not live on the property the manager stewards, since he doesn’t know fraud is occurring until he hears from someone else. The manager’s status as slave or servant is unknown, but he is used to working non-physical jobs (Luke 16:3).

The manager must have had some freedom to work without being supervised. He also seems to have no remorse when the owner finds out he has performed his job poorly. It’s unclear what exactly it means that he was “wasting [the owner’s] possessions.” The owner plans to fire the manager, rather than having him arrested for theft. It may be that in areas where he did not expect to be monitored, he was just lazy or incompetent.

Context Summary
Luke 16:1–8 is the parable of the dishonest manager. A wealthy man learns his money is being wasted by a hired supervisor. With no time to escape being fired, the manager calls on the owner’s debtors. He tells them to decrease the amount they are expected to pay back. This favor earns the manager their approval and hopefully their help later. The owner notes that this was a clever ploy to make allies. Jesus uses this negative example to teach His followers a good lesson: to be equally sharp when interacting with the world.

Verse 2. And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your management, for you can no longer be manager.’

This often-controversial parable is meant to teach Jesus’ disciples to be clever in worldly ways while building treasure for the kingdom of God. The specific focus is on how to use money for spiritual benefit. In the parable of the dishonest manager, a rich man discovers his hired supervisor has been wasting his possessions and calls him to account.

Only the manager, not the owner, has records of the property being overseen. This adds to the mystery. The manager is not being charged with theft. It’s uncertain what part of his job he failed at; he at least was able to keep detailed records. Still, the manager has a problem. It seems he has been in an administrative role for some time. He is used to a lifestyle that makes begging seem impossible, and he feels that manual labor would be too hard. His only option is to find another, similar job (Luke 16:3–4).

Quickly, the man calls his master’s debtors and together they change the records of their debts (Luke 16:5–7). His plan is meant to make new friends who might hire him. Either by changing fees or adjusting interest, he devises a clever way to improve his situation.

Verse 3. And the manager said to himself, ‘What shall I do, since my master is taking the management away from me? I am not strong enough to dig, and I am ashamed to beg.

The parable of the dishonest manager continues. A rich man uses a manager to steward some of his assets. The manager may be a high-level slave or a freeman trained for administrative work. The rich man discovers the manager has been losing money in some way (Luke 16:1) although specifics are not given. The owner demands the manager turn in his records and prepare to be fired (Luke 16:2). The manager panics. He cannot stand thoughts of labor or poverty. He has little time before he will be fired. He plans to use that time to endear himself to other potential employers (Luke 16:4).

The Greek phrase ouk ischyō literally means “I lack the power” or “I am unable.” This is much like the modern English phrase “I can’t,” which is often used to mean “I don’t want to.” The man is probably able to do something physical but hates the idea. And, either because of his lifestyle or ridicule over losing his job, he’s embarrassed to ask others for charity.

Whatever else the manager does wrong, he makes the right choice here: to think. He stops, assesses his situation, considers the state of the world, and decides to act. Jesus will summarize, “For the sons of this world are more shrewd in dealing with their own generation than the sons of light” (Luke 16:8). Too often, when faced with imminent hardship, Christians assume their fate is fixed unless God supernaturally acts—that they can and should do nothing. Jesus exhorts us to be wise about how the world works and then use that insight for the benefit of the kingdom. He doesn’t want us to blindly accept whatever circumstances the world gives us.

Verse 4. I have decided what to do, so that when I am removed from management, people may receive me into their houses.’

Jesus is telling a large group of disciples the parable of the dishonest manager. A man is a steward for the possessions of a rich man. The rich man has heard that the manager has been negligent with his property and demands an accounting of his transactions before he is fired. The steward is concerned. He has become accustomed to his comfortable place. Begging on the streets or subjecting himself to hard labor are unthinkable (Luke 16:1–3). His solution is to use what little time and authority he has left to cozy up—to curry favor with—others in his master’s position. Hopefully, one of them will give him a job or return the favor by some means of provision. He contacts his master’s debtors and works on a deal.

The exact details of the man’s plan are left unrecorded. In some way, he arranges for the debtors to change the amount they have agreed to pay back. This may have meant to forego interest, though Jews charging each other interest was against the Mosaic law (Deuteronomy 23:19). Lenders got around that prohibition by charging exorbitant fees when providing loans. Perhaps the steward or the master followed that practice. This would mean the manager coordinates with debtors to erase all or parts of those fees. The manager would now have several new friends, and the master would be hampered to retaliate, since the fees were questionable in the first place (Luke 16:5–7).

Surprisingly, the rich man is impressed and congratulates the manager for being clever. Jesus points out that His followers should embrace shrewd thinking—not immoral practices—to ensure their eternal dwelling after death is a good one (Luke 16:8–9).

Verse 5. So, summoning his master ‘s debtors one by one, he said to the first, ‘How much do you owe my master?’

A steward for a rich man is being fired for poor performance. He’s desperate to find a comparable job because manual labor and begging are beneath him. The owner is demanding the financial records. The steward has a limited amount of time to work (Luke 16:1–3). His goal is to do such a favor for his master’s debtors that they will think of him kindly and give him a job or at least help him in some way (Luke 16:4). He’s decided to lessen their debt. He begins by calling the debtors to him and asking them how much they owe. He knows precisely what the amount is, of course, but asking them reiterates how generous he is.

He then takes a substantial amount of the debt away by having them change their contracts. He cuts one debt in half and another by twenty percent. His former master will praise him—perhaps grudgingly—for being so clever (Luke 16:6–8). Jesus will use this principle to teach a lesson, while not endorsing the specific events of the parable.

Within the story itself, modern scholars struggle to understand why the manager is not charged as a criminal for his actions. Is this not theft, or fraud? Several possibilities are suggested:

1. •He removed the interest.
2. •He took out the “fee” that Jews at the time used in place of interest.
3. •He forfeited his personal commission, much like Zacchaeus the tax collector (Luke 19:1–10).

In the first two cases, the owner cannot charge him with a crime because interest and the fee were both illegal according to the Mosaic law (Deuteronomy 23:19). In the last case, he was wise enough to realize the debtors would never pay him once he was fired: he would be gone long before he could collect his fee.

Verse 6. He said, ‘A hundred measures of oil.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’

The shrewd manager knows he is about to be fired. In that era, this would mean being destitute and homeless. He has been misusing his employer’s property. To put himself in the good graces of his master’s debtors, he produces a cunning plan (Luke 16:1–4).

A “measure” is the Jewish “bath;” scholars and archaeologists disagree considerably about its precise size. Average estimates would make each “measure” roughly 7.5 gallons, or about 30 liters. This debtor still owes hundreds of gallons of olive oil, but suddenly finds his debt reduced by half. The difference would be roughly the same value earned by a laborer in eighteen months.

How can the steward afford to make this change without being charged with theft? Scholars suggest he is either cutting the interest or the fee on the loan. In the Old Testament law charging interest was strictly forbidden when lending to another Jew (Exodus 22:25; Deuteronomy 23:19). If the master and his borrower were both Jewish, then the manager’s choice to forego interest would be difficult for the master to complain about publicly. Scripture doesn’t explicitly say that both parties are Jewish, but it’s a reasonable assumption in Jesus’ parables.

Dr. Mark Bailey of Dallas Theological Seminary gives a different option. He notes that in the New Testament era, Jewish lenders didn’t charge interest but did add a “fee.” In this case, that would require fees of the loan of oil to be as much as the original amount borrowed. It may have been standard operating procedures for the owner to add such a fee, steep as it may seem. In the modern world, long-term loans or those with high interest often require payments which total twice the original debt.

Another possibility is that the manager was allowed to include his own surcharge, much like tax collectors did.

Given that the manager is complimented for his craftiness, whatever he did must have been either legal or impossible to stop. If the manager forgave a fee or interest charged by the owner, he couldn’t be accused of theft without the owner admitting to breaking the law of Moses—at least in spirit if not explicitly. If the manager forgave his own fee, that was equally smart: since he’s about to be fired, he wouldn’t be able to collect it, anyway.

Jesus uses this convoluted situation to illustrate a simple truth: unbelievers are unashamedly clever at using resources in the world, because this world holds all they can ever hope to enjoy. Believers should be equally shrewd when thinking about their place in the kingdom of God. Knowing we will receive our reward at the resurrection, we should wisely use God’s resources to build our treasure in heaven (Luke 16:10–13). Also, we should make wise—yet ethical—choices about earthly wealth so we don’t waste opportunities to further the kingdom of God.

Verse 7. Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measures of wheat.’ He said to him, ‘Take your bill, and write eighty.’

The soon-to-be-fired manager of a wealthy man is scrambling. The rich employer has discovered that the manager has been mishandling property. This may have been corruption or simple incompetence. The manager needs to find another administrative position. He decides to change the financial records of his master’s debtors, and to be sure those borrowers know he’s done so (Luke 16:1–4).

First, the manager calls the debtors in and helps himself by reminding them how much they owe. Then he cuts their debts significantly (Luke 16:5–6). It’s unclear how he can do this, but scholars have several ideas.

It’s unlikely the steward forgives the principal of the debt: he did not pretend as if the men borrowed a different amount. That crime would be difficult for the owner to prosecute since the manager and the debtors had the only records, but it would not be impossible. And it wouldn’t be easy for the manager to find another job if he was openly stealing from his employer.

It may be that the manager dropped interest from the total owed. Charging other Jews interest is against the Mosaic law (Deuteronomy 23:19). To get around the law, lenders often charged a “fee,” claiming this was not “interest.” The manager could have forgiven either the owner’s fee or his own commission, which he may have been allowed to add for his own benefit.

The rich man praises the manager’s shrewdness (Luke 16:8). That doesn’t mean he approves of his actions, but he does recognize the cleverness involved. If the steward lost the rich man money, he is now within the law and looks charitable to those who owe him a significant debt. If the steward lost his own commission, he wouldn’t have been able to collect it anyway, and he is now in the good graces of several other businessmen.

Jesus has a practice of using nearly unpayable amounts in His parables. Here, the amount of wheat owed is the equivalent of what could be harvested from one hundred acres. The happy debtor now only owes eighty acres worth.

Verse 8. The master commended the dishonest manager for his shrewdness. For the sons of this world are more shrewd in dealing with their own generation than the sons of light.

Jesus finishes the parable of the dishonest manager with a conclusion and lesson. A steward who is soon to be fired for mismanaging his master’s resources cuts either the interest or the fee from his master’s debtors, or his own commission. This happens just before he is forced to turn over his management records and lose his position (Luke 16:1–7). It’s a clever scheme. If the master is charging interest, that is against the Mosaic law (Deuteronomy 23:19). Charging a “fee” is clearly against the spirit of the Law. Not only might the master look generous to his clients, but the manager also gains several new friends who may give him a job.

Jesus clarifies the meaning of the parable:

Unbelievers loosely realize that everything good they will experience will happen on earth prior to death. They are of this world and understand the non-spiritual aspects of culture and society. They know how to take advantage of their world for their gain. This is true of the rich man in the story at the end of the chapter, which includes a poor man named Lazarus. The rich man is wise enough about worldly things to be “clothed in purple and fine linen and…[feasting] sumptuously every day” (Luke 16:19). The rich man and the Pharisees are “men of the world whose portion is in this life” (Psalm 17:14).

But, as Jesus tells the Pharisees, “what is exalted among men is an abomination in the sight of God” (Luke 16:15). The dishonest manager is exiled from his home. The rich man spends eternity in hell.

Jesus calls His followers to use the same shrewdness, but in a way that reveals heavenly wisdom. Elsewhere, He commissions them, “Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves” (Matthew 10:16). It is good to be cunning, as the manager is, but it is better to use that cunning to ensure a place in God’s kingdom (Luke 16:11–13).

When the Bible refers to someone as a “son” who is not genetically related, it means that the person is like the “father” in some way. Angels and demons are referred to as “sons of God” because they are spirit like God, not physical like humans (Genesis 6:2). On the other hand, Jesus is the “Son of Man” because He puts on a human body. Jesus refers to the Pharisees as sons of the Devil because, like the Devil, they are full of lies (John 8:44). James and John are the “Sons of Thunder” because of their bold personalities (Mark 3:17). “Sons of this world” refer to people who are comfortable in the fallen culture and who can use innate understanding of the world for their own advantage.

Verse 9. And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings.

This is Jesus’ first spiritual application regarding the parable of the dishonest manager. The steward of a rich man is about to be fired. He quickly relieves some of the burden of his master’s debtors. He does it in a way that won’t lead to retaliation and creates friends—possible employers—for himself (Luke 16:1–7). The master is impressed with the manager’s cleverness, even if he doesn’t approve of what happened (Luke 16:8).

Jesus explains that people of the world think about their future and know how to use even challenging situations to their benefit. “Sons of light”—God-followers—need to emulate that understanding but in a way that wisely creates benefits for them in God’s kingdom (Luke 16:8).

This comment, however, is puzzling. How would a faithful Christian acquire “unrighteous wealth”? And how would its use cause God to welcome someone to heaven?

The phrasing of the statement matches the steward’s words in Luke 16:4: “so that when,” as well as the idea of being received into a house or dwelling place. Entering heaven is the spiritual application of what the manager did.

“Unrighteous” carries the meaning of injustice, but it’s unclear what Jesus means by this. He may be referring to how the world often builds and uses wealth unjustly, while the disciples are to use money wisely and judiciously.

“So that when it fails” spiritualizes the steward’s threat of being fired and dismissed from his home. The story at the end of the chapter, the story of the rich man and Lazarus, is clearer. The rich man’s money fails to keep him alive—not unlike the “rich fool” of Luke 12:13–21.

Unlike the steward who is homeless in the world and the rich man who is sent to hell, if the disciples use their money wisely, they will find themselves in heaven, receiving confirmation of their goodness from those whom they blessed.

This is a hard interpretation. It matches that of the rich man and Lazarus, where Abraham seems to say the rich man is in hell because he did not bless the beggar Lazarus with his worldly wealth. In several other stories, Jesus’ words could superficially be misread to mean that what we do with our money will determine whether we go to heaven or hell (Matthew 25:35–40; Luke 19:11–27).

The widow who put in her last coins provides a good way to interpret Jesus’ meaning (Luke 21:1–4). Salvation has always been by God’s grace through our faith in what He promises (Ephesians 2:8–9). What promises people needed to have faith in has changed depending on what God has revealed at that time and place (Hebrews 11). At this time, the Jews needed to have faith that God was their God and would bless them if they followed the Mosaic law (Leviticus 26). But biblical faith doesn’t mean simple intellectual agreement. “Faith” means “trust:” to fully encompass that belief and live it out as truth (James 2:14–17). Giving to the poor is a significant part of the Mosaic law (Deuteronomy 24:19–22) and giving to others generously is a manifestation of loving others. Jews who tithed, showed charity, and trusted God with their last two copper coins lived out their faith in His provision with their money. The lives of those who benefitted from their giving testified to their love of others, part of the greatest commandment.

Context Summary
Luke 16:9–13 provides spiritual applications for the parable of the dishonest manager. Facing unemployment because he mismanaged another’s property, the manager schemes to secure himself a new job. What he does is not likely illegal, but it’s unethical and sneaky. Jesus-followers are to take a good lesson from that bad example. Insight into how the world works leaves room to add responsibility, fidelity, and faithfulness to God. Next, Jesus explains the relationship between one’s heart, the Mosaic law, and the kingdom of God with an application relating to marriage and divorce (Luke 16:14–18).

Verse 10. “One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much.

Jesus continues His application of the parable of the dishonest manager (Luke 16:1–8). A rich man discovers that his steward has mismanaged his property. Faced with a loss of income, the steward manipulates the amount of money the rich man’s debtors owe, to convince one of them to hire him. Jesus is pointing out that the manager is very clever, and His disciples would do well to consider how to similarly respond to unfortunate situations, but in a way that glorifies God.

In Luke 16:9, Jesus tells His disciples to use their money to bless others. In doing so, they show that their trust is in God, and those they bless will be witnesses to their godly character.

Here, Jesus reveals the unfortunate consequence of the steward’s character. He lost his job because he “wasted” his master’s possessions. He apparently didn’t steal; he was just negligent. When threatened with poverty, he amplified his behavior by severely cutting the amounts his master’s debtors owed. Whatever loss his mismanagement caused, it was certainly nothing compared to the money his master lost from the interest or fees the manager erased (Luke 16:5–7).

But if the manager had been faithful with his master’s business, what would have happened? He wouldn’t be begging for a job from his master’s debtors. He likely would have been offered more responsibility. This teaching is closely related to the parable of the talents (Matthew 25:14–30). It doesn’t matter what we are given. If we are responsible with what we have, we prove we can be entrusted with more.

Verse 11. If then you have not been faithful in the unrighteous wealth, who will entrust to you the true riches?

The disciples are being told the spiritual consequences of the parable of the dishonest manager (Luke 16:1–9). Jesus has explained that “one who is dishonest in a very little is also dishonest in much” (Luke 16:10). That is, the fact that the steward mismanaged his master’s resources makes it no surprise that, when frightened, he cost his master a great deal of money. If he had been faithful with what his master entrusted him with, he probably would have been given more responsibility.

In Luke 16:9, Jesus urged His disciples to use “unrighteous wealth” to bless others who will perhaps come to know God through their love or who would later act as witnesses to the disciples’ love of others, which is a demonstration of their commitment to God. The remark about “unrighteous wealth” seems to note that worldly people earn and spend wealth in ungodly ways. Here, Jesus may be referring to either the interest or fees the steward cut from what his master’s debtors owed (Luke 16:5–7). The Mosaic law prohibited charging other Jews interest (Deuteronomy 23:19–20); to get around that, people in Jesus’ time tended to charge “fees,” instead. Both were against the letter or the spirit of the law and could clearly be called “unrighteous wealth.”

The steward was unfaithful with unrighteous wealth in a few different ways. He mismanaged his master’s assets, showing unfaithfulness to his master. If he set the high interest or exorbitant fees, he was unfaithful to his master by misrepresenting his master’s integrity and he was unfaithful to God’s commands. If he erased the interest or fees that his master set, then he was unfaithful to his master. In all ways, the steward was unfaithful with unrighteous wealth. The text suggests his master’s debtors will hire him out of gratitude, but who will give him “true riches”? It’s unlikely his new employer will trust him with a great amount of autonomy and responsibility—he’s proven himself to be dishonest.

More than that, the steward’s actions show he is not on the path to the true riches of salvation. Like the rich fool, he has spent his time and effort trying to accumulate wealth for himself and “is not rich toward God” (Luke 12:21). His ungodly attitude toward money is a sign of his overall ungodly character. God will not give him true spiritual riches because he proves he is not a citizen of God’s kingdom.

Verse 12. And if you have not been faithful in that which is another ‘s, who will give you that which is your own?

Jesus draws out more practical and spiritual applications of the parable of the dishonest manager (Luke 16:1–8). The fact that the master didn’t discover his manager’s irresponsibility immediately suggests the manager had a great deal of autonomy. The manager has arranged things so that he may get a job with another, but what kind of responsibilities will he have? He has proven to be unfaithful, so it’s unlikely he will have such responsibility and autonomy again in the future. Conspiring to cheat one’s employer might make friends, but those friends aren’t likely to trust you with their money.

During life on earth, this verse applies to ministry. If a ministry worker or an associate leader is not faithful with the ministry in which they serve, it’s not prudent to allow him to lead another ministry or serve with even greater responsibility.

Ultimately, this verse speaks the truth about our situation at the resurrection. God-followers will have responsibilities during the millennial kingdom, apparently based on how we faithfully served on earth (1 Corinthians 6:2). In addition, Christians will receive blessings depending on their good works (2 Corinthians 5:10). If we are not faithful with what we are given now, we are unlikely to be greatly rewarded in heaven (1 Corinthians 3:12–15).

Jesus began His applications by explaining that those who use their money to bless others show they have a heart for God (Luke 16:9). He will finish on the same theme with stronger words: no one can love both God and money (Luke 16:13).

Verse 13. No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.”

This completes Jesus’ application of the parable of the dishonest manager (Luke 16:1–8). People need to choose whether they worship money or God. The dishonest manager tried to serve two masters: his employer and himself. In the end, he made choices with his employer’s possessions that benefitted himself, not his employer.

In the Bible, verbs of emotion don’t just describe a feeling; they describe a lifestyle based on that emotion. “Hate” means to disregard something, to ignore it. Ultimately, we cannot perfectly split attention and effort between two things. One will always be our real priority. The wise person chooses the eternal God; the fool chooses earthly comforts and pleasures as represented by money.

“Devoted” means to be attached to something, to turn one’s attention toward that thing. “Despise” is the opposite; to have contempt for, to devalue something.

Jesus makes it clear that His audience—His disciples—need to decide who is their master. The wise person does not love or have devotion for money. If we put God first, money—and all other life concerns—will naturally fall into the place of priority where they belong. In this case, money will be used to serve and bless others.

This verse makes a chiasm: a poetically mirrored structure. The first and fourth lines are synonymous poetry, as are the second and third:

A. “No servant can serve two masters.”
B. “for either he will hate the one and love the other”
B’. “or he will be devoted to the one and despise the other.”
A’. “You cannot serve God and money.”

Verse 14. The Pharisees, who were lovers of money, heard all these things, and they ridiculed him.

Jesus has told a parable about how His disciples need to use their money and resources wisely (Luke 16:1–13). They should not place a high priority on keeping money but on using it for others. If they love money, they prove they don’t love God.

The Pharisees don’t want to hear this. They want to be seen as devoted to God, but they also love money. Elsewhere Jesus condemns them for pledging money to the temple in a way that allows them to keep it and not use it to support their needy parents (Mark 7:9–13). Jesus says certain religious leaders “devour widows’ houses” (Mark 12:40; Luke 20:47).

The idea that Pharisees love money isn’t well-developed in Scripture but it is entirely consistent with the passages that show how much they love things of the world. They prove this every time they criticize Jesus for healing on the Sabbath. They’re so threatened by Jesus’ true love for God and others that they claim He is empowered by Satan (Luke 11:14–15). In response, Jesus calls them “unmarked graves” (Luke 11:44).

The only weapon the Pharisees have at this moment is to ridicule Jesus: to snort and sneer at Him. Their power comes from their popularity with the people they intimidate and manipulate. They claim to love the Mosaic law, but they are quick to abandon it if it doesn’t suit them, following their manmade traditions instead. Jesus warns that what they value “is an abomination in the sight of God” (Luke 16:15). He tells them that salvation isn’t about rote behavior, but the Law still teaches how they can show love for God and others (Luke 16:16–17).

Context Summary
Luke 16:14–18 exposes the Pharisees’ twisted relationship between their hearts, the Mosaic law, and the kingdom of God. They love money, and so reject Jesus’ assertions about the antagonistic relationship between chasing wealth and following God. Jesus points out that this is a problem with their hearts, not the Law. He then gives another example: the callous way in which men divorce their wives. Next, Jesus will tell the story of the rich man and Lazarus, warning the Pharisees to let the Scriptures lead them to Him (Luke 16:19–31).

Verse 15. And he said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God.

Luke 16 is a collection of teachings about how people who prioritize the things of the world—in particular, money—demonstrate that they do not love God. The Pharisees love money and claim to love God. All they can do is sneer derisively at Jesus, attempting to discredit Him in front of His disciples (Luke 16:14).

Jesus charges them with trying to justify themselves before men. That is, they try to convince other people that they are righteous and holy. Matthew 23 gives a long list of examples, including:

“‘They do all their deeds to be seen by others. For they make their phylacteries broad and their fringes long, and they love the place of honor at feasts and the best seats in the synagogues and greetings in the marketplaces and being called rabbi by others’” (Matthew 23:5–7).

Later, Jesus will share the parable of the Pharisee and the tax collector (Luke 18:9–14). A socially despised tax collector prays to God, lamenting his sin in humble repentance. A nearby Pharisee prays for all to hear, “God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get” (Luke 18:11–12). It is the tax collector, who makes his living extorting money from others, who goes away justified, not the Pharisee.

“Justification” is the state of being declared righteous. It is a legal decision and declaration. What the Pharisees refuse to see is that they cannot be declared righteous based on their own works and character. Their works prove that their character comes from Satan; they are liars and the truth is not in them (John 8:44). Jesus calls out two sins that are considered an abomination in the Old Testament: unfaithfulness with money (Deuteronomy 25:13–16; Luke 16:10–13) and unfaithfulness in marriage (Deuteronomy 24:4; Luke 16:18).

Verse 16. “The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it.

Jesus has given a parable and several applications about the proper prioritization of money. Money should be used out of a desire to love God and love others. Those who love and are devoted to money do so at the expense of faithfulness to God (Luke 16:1–13).

Jesus is speaking to a large group of His disciples, but the ever-present Pharisees are listening in. They love money and are willing to bend the Mosaic law to its breaking point to get it (Mark 7:9–13). They have no real defense against what Jesus has said, however, so they “ridicule” Him (Luke 16:14). Jesus tells them that their obsession with money and attention and accolades from others are “an abomination in the sight of God” (Luke 16:15).

Here, Jesus explains that the Mosaic law, which the Pharisees claim to follow and value, is not a simplistic formula in which God leads people to salvation (Luke 16:17). The Law never provided salvation, in and of itself. For the Old Testament saints, it was a tutor that revealed they could never be righteous on their own; they had to rely on God’s grace (Galatians 3:19–24). Salvation was evidenced by obedience (1 Samuel 15:22; John 14:15) yet has always been grounded in submissive faith (James 2:23; Romans 4:23–24; Galatians 3:11).

With the coming of John the Baptist, more of God’s salvation plan was revealed: Jesus. Jesus is the savior of the world: the “good news.”

The phrase “and everyone forces his way into it” is cryptic. No one can push their way into heaven. The Greek word biazetai is difficult to translate but has the sense of attack or violence. Although the language is similar, it is not parallel to Matthew 11:12–13. It’s also unclear who is doing the forcing. Bible scholars offer different options. One is that the emphasis is on “everyone.” Where once God offered salvation primarily to Jews living under the Law of Moses, now it is available to everyone, and Gentiles will rush to believe. While it is true the early church faced some aggression when Gentiles joined, it’s too much to say Gentiles forced their way in.

Others, such as Darrell Bock, consider the context and the tone of the passage and interpret it to mean that Jesus is forcefully urging everyone towards the kingdom of God. Jesus vehemently tries to make everyone see the urgency. He is the way, and they need to believe Him!

Jesus goes on to say this doesn’t mean the Mosaic law is “void” or useless. First, it points to Him (Acts 7:52). Second, it still teaches principles on how to live out faith. Part of those principles have to do with how to use money: to bless others (Deuteronomy 16:11, 14; Proverbs 19:17).

Verse 17. But it is easier for heaven and earth to pass away than for one dot of the Law to become void.

This verse is difficult to interpret. It helps to remember that the entire chapter shows that our beliefs about God determine our actions and priorities. Jesus is speaking about the role of the Mosaic law (Luke 16:16) in the age of grace.

God interacts with the world in different ways depending on what He has revealed in those places and times. Always, in every culture, salvation is by God’s grace through faith that God will fulfill His promises (Ephesians 2:8–9). God had given the Jews the Mosaic law nearly 1500 years before the moment described in this verse. The Mosaic law stated that the Jews would be saved if they trusted God as their God; following the Mosaic law was a sign of their trust. God’s grace, received through faith, saved them; their faith was evidenced by their obedience (1 Samuel 15:22; Galatians 3:11).

The Law and the Prophets, which began to fade with the coming of John the Baptist, also heralded the future arrival of a new promise or the new covenant. Salvation is by grace through faith in Jesus’ identity and words, the “good news of the kingdom of God” (Luke 16:16).

In addition to pointing to Jesus, the Law and the Prophets still provide principles on how to live out our faith (Matthew 5:17–19). The context in this chapter is loving God more than money and, therefore, using money for the benefit of God’s kingdom and other people (Luke 16:9). Loving others with our money is a sign that God is our priority and that we have faith in what Jesus says; it gives evidence that we’re saved.

The precise laws of the Old Testament are not applicable to Christians today. We don’t have to burn sacrifices or follow the Sabbath. Civil and ceremonial requirements are not part of salvation. The eternal principles are to love God and love others (Deuteronomy 6:5; Luke 10:27). The New Testament and the Holy Spirit give believers instructions on how to live that love out.

Jesus tells another story about the seriousness of what He means. The rich man who did not look after the needs of the beggar Lazarus goes to hell. His lack of relationship with God both proves he is not saved and caused him to use his money selfishly (Luke 16:19–31).

First, however, Jesus broadens the application. It’s not just about money; it’s about having the right responsibilities in everything God has blessed us with, including our spouse (Luke 16:18).

Verse 18. “Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery.

Jesus has been explaining how the Mosaic law is not salvation, all by itself, but the teacher that leads the Jews to salvation (Galatians 3:24). The Law revealed that man could not be righteous enough to earn salvation; they had to be saved by grace through faith in what God promised. But the Law also taught Israel how to live in light of their identity as God’s people. Even in Jesus’ time, obeying the Mosaic law was how the Jews lived out their faith in God and how they loved God and others.

Jesus’ words here are more strict than what is given in the Mosaic law. He has said that the Law will not “become void” or “fail” (NASB) (Luke 16:17). That doesn’t mean His disciples have to follow each individual command in the Mosaic law but that we must apply the spirit of the Law—love God and love others (Deuteronomy 6:5; Luke 10:27)—to our own time and place. The context of most of the chapter is generosity with money (Luke 16:1–8). Here, the application is to take marriage very seriously and love each other well.

In Mark 10:12, Jesus also talks about a wife divorcing her husband. In Luke, He is speaking directly to the Pharisees who are all men. In Matthew’s extended version (Matthew 19:3–12), the disciples respond, “If such is the case of a man with his wife, it is better not to marry” (Matthew 19:10). Even the disciples assumed that if they didn’t like their wives, they could divorce and find another. Paul will later say that if a couple divorces for reasons other than infidelity, they should remain single or remarry each other (1 Corinthians 7:10–11). We easily forget how seriously God takes marriage.

Verse 19. “There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day.

In this story, a wealthy man dies and goes to eternal punishment while the beggar he refused to care for goes to “Abraham’s bosom” or “Abraham’s side”: the place of paradise where God-following Jews wait for the resurrection. The two men’s situations in death are the exact opposite from those in life. The rich man learns that he can do nothing to alter his state; all the decisions he made while living are irrevocable.

Luke 16 intertwines several themes. Like the parable of the dishonest manager (Luke 16:1–8), this story talks about the proper use of money. Then it touches on how a greedy attitude towards money is a strong sign that someone doesn’t know God (Luke 16:9–13). Finally, it teaches the role of the Law and Prophets for the Jews in the church age (Luke 16:16–17).

Scholars debate as to whether this should be referred to as a “parable.” In our view, it should not. However, that doesn’t necessarily mean the story is based on a literal event. Here, unlike in His “parables,” Jesus includes a character’s name: Lazarus. It doesn’t follow the format of using an earthly scene to present a metaphorical spiritual application. Most likely, it’s just a story with literal applications. How the narrative is labeled is not especially important, but we must grasp the point: we should not be like the rich man; we should care for those in need and trust what the Scriptures say about our fallenness, salvation, and who Jesus is.

Presumably, the rich man’s cloak was purple and his undergarment was fine linen; both are signs of great wealth and comfort. The food most often mentioned throughout Jesus’ travels are bread and fish; to eat “sumptuously every day” is a luxury few could afford. The description shows that this man is blessed in worldly ways. His living condition strongly contrasts with both the beggar Lazarus and with his own later state in damnation (Luke 16:20–21, 24).

Context Summary
Luke 16:19–31 contains the story of the rich man and Lazarus. Lazarus, a poor beggar, dies and goes to “Abraham’s bosom” while a rich man dies and goes to torment. The rich man begs Abraham first for some relief and then to warn his brothers; Abraham insists they have been warned enough. There are several applications: our feelings about money often reveal our devotion to God; once someone dies, their fate is sealed; and if the Pharisees cannot see Jesus in the Mosaic law and the Prophets, they’ll never see the truth of who He is in miracles—even someone returning from the dead.

Verse 20. And at his gate was laid a poor man named Lazarus, covered with sores,

Jesus introduces the second character of His story of the rich man and Lazarus. The rich man, we know, dresses in fine, expensive fabrics and feasts every day (Luke 16:19). Lazarus is a beggar, starving and suffering from disease (Luke 16:21). He may be lame, as other people seem to have placed him before the wealthy man’s gate in hopes he will have pity on Lazarus and at least feed him.

This Lazarus is not Lazarus of Bethany, Mary and Martha’s brother, whom Jesus will raise from the dead (John 11:1–44). “Lazarus” is a variation of “Eleazar,” and means “God helps.” The rich man is unnamed, possibly to better allow the Pharisees to recognize themselves.

The story is not strictly a parable—an earthly story with a spiritual meaning—but there’s little reason to believe it’s a record of a literal event, either. Jesus knows the Pharisees have a hard time understanding His parables (Luke 8:9–10); perhaps He is more straightforward for their benefit.

A gate would be the entrance through a wall to the courtyard of a home. The word used, however, refers to a city gate or one used for temples and mansions. We don’t know what kind of sores Lazarus has, but if the dogs lick them (Luke 16:21) they were probably open, which made him unclean (Leviticus 15:2–12). The rich man is inside the gate, feasting and wearing fine clothes; Lazarus lies outside, starving and suffering.

Verse 21. who desired to be fed with what fell from the rich man ‘s table. Moreover, even the dogs came and licked his sores.

This story of the rich man and Lazarus isn’t strictly a parable: it’s more direct and less allegorical than a true “parable.” But it’s not likely to be an account of literal history, either. It’s a tale Jesus tells to warn the Pharisees that their greed, unkindness toward others, and intentional disrespect of the Hebrew Scriptures point to the fact that they are going to hell.

An unnamed rich man lives a luxurious lifestyle while Lazarus, a starving, wounded beggar, lies at his gate. Lazarus is apparently immobile as others have laid him there. He is covered with sores and longs for even crumbs, but the rich man ignores him (Luke 16:19–20).

The rich man can’t claim ignorance: he knows Lazarus (Luke 16:24). He’s presumably aware of a destitute man who’s been dumped on his doorstep. Still, the wealthy man does nothing. This is consistent with the Pharisees who would rather break the Law than financially care for their elderly parents. They “dedicate” their money to the temple to exempt its use for their parents, but then keep the money for themselves (Mark 7:9–13).

The name Lazaros means “God helps,” as a variation of El’āzār’, or Eleazar. In Luke’s version of the beatitudes, Jesus promised this: “Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who are hungry now, for you shall be satisfied” (Luke 6:20–21). Jesus also warned the rich: “But woe to you who are rich, for you have received your consolation. Woe to you who are full now, for you shall be hungry” (Luke 6:24–25).

“Desired” is a strong word; Lazarus deeply longs for even scraps. His condition echoes the wise Syrophoenician woman who points out that a family’s dog receives the leftovers from the children (Mark 7:28). The rich man doesn’t give Lazarus even that. He is so pitiable that he doesn’t get the dogs’ share, he is the dogs’ share, as they lick at his wounds.

Verse 22. The poor man died and was carried by the angels to Abraham ‘s side. The rich man also died and was buried,

The story of the rich man and Lazarus takes a turn. A very wealthy man lives a lavish lifestyle. Directly outside his gate is Lazarus: crippled, starving, and covered with open sores. Lazarus longs for the leftovers from the rich man’s plate, but he gets nothing. As happens to all humans, both Lazarus and the rich man die. Their circumstances immediately reverse. Lazarus is welcomed by the angels of God and delivered straight to Abraham. The fate of his corpse doesn’t even matter. The rich man’s body is buried in the ground, which is a better place than his spirit which goes to hell.

The ESV uses “Abraham’s side,” but other translations use “Abraham’s bosom.” This is a nurturing, protective term that still encompasses the traditional “gathered to the fathers” (Genesis 15:15; 25:8; Deuteronomy 31:16). It evokes the way John reclined at Jesus’ side at the Last Supper (John 13:25). Abraham’s presence is significant. God promised that Abraham’s descendants would be God’s people (Genesis 12:1–2; 17:6–8; Exodus 6:7). Jews, including the Pharisees to whom Jesus speaks, believe their salvation comes from the fact they are descended from Abraham (Matthew 3:7–10). They find it difficult to understand it takes more than genetics to be a child of Abraham (Luke 3:7–9).

This story isn’t meant to illustrate the precise pathway of the afterlife. We don’t know that angels “carry” souls to heaven in a literal sense. We don’t know exactly what “Abraham’s bosom” means or if Abraham welcomes God-followers in the temporary paradise before the resurrection. The imagery is meant to strongly contrast between God-followers who are gloriously brought into His presence, no matter what their physical state or the nature of their death, and unbelievers who are sent underground: a metaphor for hell.

Verse 23. and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side.

The rich man finds himself in a state of damnation. He had lived a luxurious lifestyle with expensive clothing and rich foods. Outside his gate, a beggar named Lazarus lay, futilely begging for the scraps from the rich man’s table. Lazarus was starving, covered in sores instead of purple robes, and likely crippled. The only thing the two had in common is they both died.

Hades is a general term for the place of the dead, although some Jewish literature gives a different name for the dwelling of God-following Jews. This causes continued confusion as Acts 2:27 infers Jesus went to Hades when He died, leading some to believe He spent three days in hell. Whether Lazarus’ paradise is in a section of Hades, we don’t know. We just know that Lazarus is in paradise and the rich man is in torment. From his place in Hades, the rich man can see Lazarus being welcomed by Abraham (Genesis 12:1–2). The rich man seems to know why he didn’t qualify, and he doesn’t argue why he’s in torment.

The difference between their stations in life is exaggerated in death. Jesus promised this to His disciples: they had the kingdom of God, even if poor then; their hunger would be satisfied (Luke 6:20–21). He pronounced woe to those who were rich: this world is their consolation if they depend on riches; though they were full, they would be hungry (Luke 6:24–25). That doesn’t mean, of course, that all people who are poor on earth will be saved and every rich person will go to hell. In the context of Luke 16, what people do with their money strongly indicates if they follow God or not.

The imagery reflects Jewish tradition, not necessarily reality. Extra-biblical Jewish books claim those in paradise and those in Hades can see each other. Jesus does warn that unbelieving Jews will be able to see “Abraham and Isaac and Jacob and all the prophets in the kingdom of God” when they are cast out (Luke 13:28).

Verse 24. And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’

A rich man is in Hades: the temporary place of the unsaved dead before final judgment. The poor, starving, afflicted beggar he ignored outside his gate is now in paradise, comforted by Abraham (Luke 16:19–23). The rich man begs Abraham to send the once-beggar, Lazarus, to ease his pain.

The rich man calls out for “Father Abraham.” He is a Jew, a physical descendant of Abraham. It was through Abraham that God chose His people. At that time, it was normal for Jews to assume they were God’s people because of their ethnicity. John the Baptist vehemently rejected this. Those who are spiritual descendants of Abraham naturally do good works (Luke 3:8–9). The rich man ignored Lazarus, letting him die in the streets.

The rich man, interestingly, doesn’t argue about his place in Hades. He makes no attempt to argue that he deserves a different fate. Yet he is longing for relief and treats Lazarus as a servant to get it. Scripture doesn’t indicate whether the man sees the irony in the situation. He wants Lazarus to cross a great chasm to give him a bit of water (Luke 16:26) although the wealthy man wouldn’t walk out his own gate to give Lazarus the crumbs to keep him alive (Luke 16:19–21).

The story of the rich man and Lazarus is odd and doesn’t seem to be a “parable.” A parable is a story about everyday life that has a spiritual, metaphorical meaning. Of all the parables Jesus tells, none of them name any of the characters like this one does. That leads some scholars to suggest this is a true story. Do angels take the righteous dead to paradise? Does Abraham welcome God-following Jews when they die (Luke 16:22)? Can the dead in paradise and Hades see each other (Luke 16:23)?

Some of the details are confirmed in other places. Jesus says that those who go to Hades will be able to see “Abraham and Isaac and Jacob and all the prophets in the kingdom of God” (Luke 13:28). The Old Testament (Isaiah 66:24), New Testament (Mark 9:48), and extra-biblical Jewish writings mention the unsaved will be tormented as if by fire. There’s every reason to believe that the dead in paradise and the dead in Hades cannot change their location. Other than that, it’s unwise to cling tightly to too many of the details of this passage.

Verse 25. But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish.

Jesus is telling a story about a rich man who died and went into eternal torment, and a beggar, Lazarus, who died and was greeted in paradise by Abraham. In life, the rich man wore fine, expensive clothing; Lazarus was covered in open sores. The rich man dined lavishly every day; Lazarus craved the crumbs that fell from his table (Luke 16:19–22).

Now, the rich man is surrounded by flames. He can look up and see Abraham and Lazarus. He asks Abraham to send Lazarus down with just a bit of water to relieve his painful tongue (Luke 16:23–24). This is the start of Abraham’s response.

First, Abraham points out that the reversal of fortunes experienced by the rich man and Lazarus is a kind of justice. Why didn’t the rich man worry about Lazarus’ suffering on earth? He couldn’t walk to his own gate to give a starving man food, but he wants that same poor man to cross the boundaries of the afterlife just to ease his own suffering. Whether the man wants it or not, Abraham says it is not possible for Lazarus to go to Hades. The two are completely and permanently separated (Luke 16:26).

The theme of this chapter is that what people do with their money reflects their relationship with God. Those who trust God with their well-being (Luke 12:22–31) and obey Him by loving others with their resources demonstrate they are true believers. Those who jealously hold on to their money or spend it on a luxurious lifestyle are likely not (Luke 16:13). In this story, Jesus is trying to get the Pharisees to see that they have placed money above God (Luke 16:14). If they’re not careful, the afterlife will reverse their situation with those they harass and rob (Mark 7:1–13; Luke 11:46).

Jesus is not saying that if someone has a hard life on earth, they will be rewarded with a place in heaven. Salvation is always by the grace of God through faith in His promises; the good work of gracious giving is a result of salvation (Ephesians 2:8–10). We cannot earn salvation, either by being good or by having a terrible life. The Lazarus of this story isn’t in heaven because he had a bad life, nor is the rich man in hell because he had money. The rich man was damned because he longed only for earthly treasures. That’s what he received. He did not store up treasures in heaven (Luke 12:21).

This passage doesn’t support the concept of karma: a spiritual balance between good and evil which a person must pay off after death. Abraham’s words only point out the drastic change in circumstances for both men. Jesus is warning the Pharisees to see that the rich man represents them.

Verse 26. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’

This passage contains the famous story of the rich man and Lazarus. The wealthy man’s home, clothes, and food were comfortable and luxurious. Lazarus was a beggar, probably crippled, who was placed outside the rich man’s gate. Instead of fine robes, Lazarus was covered in open sores. Rather than fine meals, he was starved enough to wish for crumbs (Luke 16:19–21). Lazarus died and was taken by angels to paradise. Abraham greeted him warmly. The rich man died and found himself in fiery torment. The rich man looked up and asked Abraham to send Lazarus with a drop of water for his burning tongue. Abraham is explaining why this isn’t possible (Luke 16:22–24).

The rich man was told that he had all the good things he was going to get in his mortal life. It is time for Lazarus to experience the good (Luke 16:25). Now, Abraham mentions that it’s not possible for Lazarus to go to Hades. A great chasm separates them.

This isn’t written like a typical parable: a story set on earth with a subtly hidden spiritual application. Neither does it have to be a literal narrative of history. Even so, Jesus seems to describe the afterlife in metaphorical terms meant to emphasize the change in circumstances faced by the rich man and Lazarus. Some details of the story are explicitly supported in other Scriptures, others are not. Do angels take God-followers to paradise? Does Abraham greet them when they arrive? Can those in Hades see into paradise? Only the last seems to be corroborated (Luke 13:28).

This description, however, is consistent with those aspects of theology which matter. Once someone has died and arrived in paradise, there is nothing anyone can do to send them to Hades. Once someone has died and gone to torment, there is nothing anyone can do to get them to paradise. There is no chance for salvation after death. Nor is salvation universal: not everyone goes to heaven. The fact that the rich man asks for only a drop of water and not restoration shows that he knows this.

Verse 27. And he said, ‘Then I beg you, father, to send him to my father ‘s house —

When the rich man arrived in Hades, he seemed to know he would never leave. Instead of begging Abraham to cross the great chasm into paradise, he only asks for a bit of water. Abraham tells him that’s not possible. The wealthy man’s thoughts go to his family, still living for their own pleasure instead of honoring God (Luke 16:19–26).

The rich man asks Abraham to send a man Lazarus, who is in paradise with Abraham, to give him the water. This is not the man later raised from death by Jesus (John 11:41¬–44). On earth, the Lazarus of this passage was a tormented beggar, dumped at the rich man’s gate, covered in sores and starving. The rich man lived in a mansion, wore regal robes and fine linen, and feasted every day. It’s this poor man, now died and in paradise, that the wealthy man asks to be sent to his father’s house.

The wealthy man has five brothers who are making the same mistake he did: worshiping money instead of God (Luke 16:28). Perhaps the man realizes how bold this request is. He wants Lazarus, whom he ignored when he could easily have helped, to travel back from death to warn the rich man’s equally shallow brothers that they should care for the poor so they won’t wind up in Hades.

Jesus is telling this story to the Pharisees who think they can love money and God at the same time. They don’t see that the way they accumulate money is directly contrary to God’s will (Mark 7:9–13; Exodus 20:12). They have already claimed that Jesus performs miracles through the power of Satan (Luke 11:14–15). Jesus, through Abraham in His story, warns them that if they do not understand who He is through the messages of Moses and the Prophets, neither will they accept the truth even if someone is raised from the dead (Luke 16:31).

In the case of the Pharisees, this proves true. Many Pharisees reject Jesus after He rose from the dead. Even before then, when Jesus raised his real-life friend—coincidentally also named Lazarus—the Pharisees plotted to kill them both (John 11:38–53; 12:9–11). The basic idea holds true for many people today: those who reject the clear message given by God will not come to saving faith (Romans 1:18–20), no matter what they see or hear.

Verse 28. for I have five brothers — so that he may warn them, lest they also come into this place of torment.’

When the two men were alive on earth, the rich man ignored Lazarus. He enjoyed sumptuous meals in his mansion and wore luxurious clothing. Lazarus lay starving outside his gate, on the street, with dogs licking his open sores. When the men died, angels took Lazarus to paradise where Abraham greeted him warmly. The rich man went to Hades, a place of torment, where he awaits final judgment and hell (Luke 16:19–23; Revelation 20:13–15).

When the rich man saw Lazarus with Abraham, his first thought was how Lazarus could serve him. First, he asked Abraham to send Lazarus with a bit of water. Abraham told him that was impossible. Now, he wants Abraham to send Lazarus to warn his brothers to change their lives lest they join him in eternal damnation (Luke 16:24–27).

This exchange involves a common complaint of many unbelievers: that God hasn’t given quite enough information. In other words, the rich man suggests that if he—or others—were to be given more direct information, then of course they’d submit to God. A miracle, especially, is claimed as the perfect way to make the truth clear (Matthew 12:39). Abraham rejects this claim entirely. For those religious experts who criticize Jesus, they have more than enough knowledge to know how God expects them to respond (Luke 16:29–31). “Moses and the Prophets” is a shorthand for the Old Testament (Luke 16:29). These religious leaders have the Scriptures, which testify about Jesus, and yet they reject Him (John 5:39). Everyone, everywhere, is given enough revelation of God (Romans 1:18–20; Psalm 19:1) that there is no excuse for not seeking Him out (Matthew 7:7–8).

Jesus is telling this story to a group of Pharisees who interrupted His teaching. He had been telling His disciples to be wise in the ways of the world and to use whatever resources they have to bless others. They cannot prioritize worldly treasure and God at the same time (Luke 16:1–13). “The Pharisees, who were lovers of money, heard all these things, and they ridiculed [Jesus]” (Luke 16:14).

In a poetic sense, Jesus is fulfilling the rich man’s request. Jesus is warning the rich man’s “brothers”: the Pharisees. They need to stop living selfishly. If they don’t, they are going to find themselves in torment.

Verse 29. But Abraham said, ‘They have Moses and the Prophets; let them hear them.’

This story is replete with meaning and irony. A rich man in Hades wants Lazarus, a former beggar who is now in paradise, to return to Earth to warn the rich man’s brothers that if they don’t change their lifestyle, they will wind up in torment with him. In life, the rich man ignored Lazarus and did nothing to allay the conditions that probably led to the poor man’s death. Now, the wealthy man treats Lazarus much like a servant for himself and his brothers, who likely treat others the same way (Luke 16:19–28).

Abraham flatly refuses. Lazarus isn’t going anywhere. The rich man’s living brothers have Mosaic law. They have the messages of the prophets (2 Kings 17:13; Luke 16:16). So, they have everything they need to teach them how to live in a way that will please God. The rich man insists, no, “but if someone goes to them from the dead, they will repent” (Luke 16:30). Abraham responds, “If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead” (Luke 16:31).

Jesus is telling this story to a group of Pharisees. He had been teaching His disciples how charity characterizes the lives of God-followers. In fact, it’s impossible to love money and God. The Pharisees love money and claim to love God, and ridicule Jesus (Luke 16:1–14). The Pharisees also claim to be devout followers of the Mosaic law. In fact, they devoutly follow manmade rules that seem consistent with the Mosaic law but allow for big loopholes. The Pharisees use their rules to justify their cruel treatment of others (Luke 11:46). They also claim to value all the Jewish Scriptures—our Old Testament. Somehow, however, they always seem to miss the myriad places where Jesus fulfills the prophecies of the Messiah. Instead, they determine that Jesus performs miracles on Satan’s command, not by the Holy Spirit (Luke 11:14–15).

Abraham and the rich man go on to argue about the power of the witness of someone who has been raised from the dead. The rich man insists that if his brothers receive a message from Lazarus, they will believe. Abraham tells him if they don’t believe the Law and the Prophets, they’re not going to believe someone who rose from the dead (Luke 16:30–31). The Pharisees prove Abraham’s point. Not only do they disbelieve when Jesus is resurrected, when Jesus raises the real-life Lazarus of Bethany, the Pharisees try to kill him (John 11:38–53; 12:9–11). The same concept applies to many skeptics today: “I do not have enough evidence, I need a miracle and then I will believe” is almost always an insincere, untrue claim (Romans 1:18–20; Psalm 19:1; Matthew 7:7–8).

Verse 30. And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’

The rich man makes one last argument. He has died and is in Hades, tormented by flames. A man named Lazarus, who once begged at the rich man’s gate, is with Abraham in paradise. The rich man wants Abraham to send Lazarus to his five brothers to warn them that if they don’t change their lives, they will join him (Luke 16:19–28). Abraham tells him, “They have Moses and the Prophets; let them hear them” (Luke 16:29). The rich man insists that they need more. He may be thinking of his own fate, in which case he is subtly blaming God for not giving him enough information to make the right choice.

The wealthy man’s complaint implies that God is withholding truth from those who sincerely desire it. The truth is that those who want to reject God can never have enough evidence, or experience, even miracles. No matter what happens, such unbelievers always claim to need a little more: one more miracle, one more sign, one more message. Abraham closes the argument by saying, “If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead” (Luke 16:31). This is as true of the modern God-denier as it ever was of the ancient Pharisees (Romans 1:18–20; Psalm 19:1).

Jesus is telling this story to a group of Pharisees whose love of money and cruelty toward people strongly indicate they do not worship God as they claim (Luke 16:14–15). Throughout His ministry, they have constantly asked for signs (Luke 11:16); when Jesus agrees, they reject the miracle and claim Satan is behind the event (Luke 11:14–15; John 9:16).

Pharisees say they follow the law of Moses, but they use their Oral Law to cut loopholes for their own benefit (Mark 7:1–13). They claim to value the Prophets of the Old Testament but are purposefully blind to how they point to Jesus as the Messiah. Abraham—and Jesus—know that “just one more” miracle isn’t going to make a difference.

That truth foreshadows real events. This story seems to be a tale meant to make a point and not a description of real events. But not long before the crucifixion, Jesus’ friend—coincidentally named Lazarus, of Bethany—will die, and Jesus will raise him from the dead. The Jewish religious leaders, including the Pharisees, don’t respond with sudden insight that Jesus is from God. They respond in fear that more people will follow Jesus. So, they plan to kill both Jesus and Lazarus (John 11:1–53; 12:9–11).

Verse 31. He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’”

Abraham finishes his argument with an eternally condemned man. This man had been rich in life, living in a mansion, eating sumptuous food, and wearing expensive clothing. Outside his gate sat Lazarus, a beggar, starving and covered in sores. They both died; Abraham met Lazarus in paradise while the rich man went to torment in Hades (Luke 16:19–23). The rich man is convinced that if Abraham sends Lazarus to his brothers, they will escape his fate. They will change their ways, be more charitable, and go to paradise. Abraham points out that the Mosaic law and the Prophets have more and stronger messages than a single person returned from the dead. The rich man insists they will respond. Abraham knows they won’t (Luke 16:27–30).

Jesus is telling this story to the Pharisees. Hopefully, they recognize themselves in the rich man. They value money over God and neglect the needs of others (Luke 16:14–17). They continually look for miraculous signs to corroborate Jesus’ teaching but ignore them when Jesus complies (John 9). Ironically, they are getting the rich man’s message: the story is the message. But Abraham’s right; if they reject the Law and Prophets, no sign is going to change their minds. Jesus will literally raise a man named Lazarus from the dead, and they will react by trying to kill him (Luke 11:1–53; 12:9–11)! And far too many will continue to reject Jesus, whom the Prophets describe in detail, after His resurrection.

Like the Pharisees, people today tend to think that faith is an involuntary reaction that happens when the right evidence is offered in the right way. Many people lament that they can’t “just believe,” or that they are expected to make themselves express faith. That is a passive way to look at belief. Faith isn’t blind. It doesn’t come out of nowhere and zap our brains. Coming to faith is much more like a staircase. We see something that gives evidence that God is real and we take that step. Then we have faith for the next step, perhaps believing the Bible that it is God who provides what we see around us in creation (Romans 1:18–20). Then we see something else, like one person forgiving another, and take one more step. Then we read in the Bible that God wants to forgive us, and we believe.

The problem with us is that, like the Pharisees, we all have personal agendas that push against the idea that God is at work in our lives. We build a staircase of belief that leads us away from God. Or we push the goal out further and further, so it’s always out of reach. Then, we blame Him that He didn’t give us enough evidence. We need to understand that the journey of faith also requires choice. The rich man’s brothers needed to choose to believe what their Scriptures said about God’s expectations. The Pharisees needed to choose to believe what their Scriptures said about the Messiah. We need to do the same.

If we don’t believe God’s Word, it’s very unlikely we’ll believe more signs (Matthew 12:38–39). Without His Word, we can interpret His signs in a way that denies He exists and justify living however we want. Unless we choose to accept the truth, we’ll be with the rich man in torment, knowing exactly how we got there.

End of Chapter 16.

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