Albert Barnes Commentary Luke 16

His disciples. The word disciples, here, is not to be restricted to the twelve apostles or to the seventy. The parable appears to have been addressed to all the professed followers of the Savior who were present when it was delivered. It is connected with that in the preceding chapter.

Jesus had been speaking there with the scribes and Pharisees, and vindicating his conduct in kindly receiving publicans and sinners. These publicans and sinners are particularly referred to here by the word disciples. It was with reference to them that the whole discourse had arisen. After Jesus had shown the Pharisees, in the preceding chapter, the propriety of his conduct, it was natural that he should turn and address his disciples.

Among them there might have been some who were wealthy. The publicans were engaged in receiving taxes, in collecting money, and their chief danger arose from that source—from covetousness or dishonesty. Jesus always adapted his instructions to the circumstances of his hearers, and it was proper, therefore, that he should give these disciples instructions about their specific duties and dangers.

He related this parable, therefore, to show them the danger of the love of money; the guilt to which it would lead (Luke 16:1); the perplexities and expedients to which it would drive a person once they had been dishonest (Luke 16:3–7); the necessity of using money rightly, since it was their chief business (Luke 16:9); the fact that if they would serve God rightly they must give up supreme attachment to money (Luke 16:13); and that the first duty of religion demanded that they should resolve to serve God and be honest in the use of the wealth entrusted to them.

This parable has caused great perplexity, and many ways have been devised to explain it. The solution presented above is the simplest; and if these plain principles are kept in view, it will not be difficult to give a consistent explanation of its particular parts. It should be kept in mind, however, that in this, as well as in other parables, we are not to endeavor to spiritualize every circumstance or allusion. We are to keep in view the great moral truth taught in it—that we cannot serve God and mammon—and that all attempts to do this will involve us in difficulty and sin.

A steward. This refers to one who has charge of the affairs of a family or household, whose duty it is to provide for the family, purchase provisions, etc. This is, of course, an office of trust and confidence. It affords great opportunity for dishonesty, waste, and embezzling property. The master's eye cannot always be on the steward, and he may therefore squander the property or hoard it for his own use. It was an office commonly conferred on a slave as a reward for fidelity and, of course, was given to one who, in long service, had shown himself most trustworthy.

By the rich man, here, God is undoubtedly represented. By the steward, are represented those who are his professed followers—particularly the publicans who were with the Savior, and whose chief danger arose from the temptations to the improper use of the money entrusted to them.

Was accused. Complaint was made.

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

Give an account. This means to provide a statement of your expenses and your conduct while you have been steward. This phrase from the parable should not be understood as referring to the day of judgment; rather, it is a circumstance introduced into the parable to prepare the way for what follows.

It is true that everyone will be called to give an account at the day of judgment. However, we are not to derive that doctrine from passages such as this one, nor are we to interpret this particular passage as teaching that our conscience, the law, or any other beings will accuse us on the day of judgment. While all of that may indeed be true, it is not the truth taught in this specific passage.

Said within himself. Thought, or considered.

My lord. My master, my employer.

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

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

I am ashamed. He was too proud for that. Besides, he was in good health and strength, and there was no good reason why he should beg—nothing which he could offer as a reason for it.

It is proper for the sick, the lame, and the feeble to beg; but it is not good for the able-bodied to do so, nor is it good to help them, except by giving them employment and requiring them to work for a living.

The person who sets an able-bodied beggar to work does him the most genuine kindness. As a general rule, we should not help an able-bodied man or woman in any other way.

Set them to work and pay them fair compensation, and you do them good in two ways: for the habit of labor may be of more value to them than the payment you give them.

I am resolved. He thought about his condition. He looked at the plans that occurred to him. He had been dishonest and knew that he must lose his position. It would have been better to have considered before this, and resolved on a proper course of life, and to be faithful to his trust; and his perplexity here teaches us that dishonesty will sooner or later lead us into difficulty, and that the path of honesty is not only the right path but is also the path filled with the most comfort and peace.

When I am put out, etc. This means when I lose my position and have no home or means of support.

They may receive me, etc. These are those who are now under me, and whom I am resolved now to favor. He had been dishonest to his master, and, having commenced a course of dishonesty, he did not shrink from pursuing it. Having injured his master, and now being detected, he was willing to injure him still further, to take revenge on him for removing him from his position, and to secure his own interest still at his master's expense. He was resolved to put these people under such obligations, and to show them so much kindness, that they could hardly refuse to return the kindness to him and give him support. We may learn here:

1. That one sin leads to another, and that one act of dishonesty will be followed by many more, if there is an opportunity.
2. People who commit one sin cannot carry on consistently without committing many more. One lie will demand many more to make it appear like the truth, and one act of cheating will demand many more to avoid detection. The beginning of sin is like the letting out of waters, and no one knows, if they indulge in one sin, where it will end.
3. Sinners are selfish. They care more about themselves than about God or truth. If they seek salvation, it is only for selfish ends and because they desire a comfortable place in the future world, rather than because they have any regard for God or His cause.

Called every one. As he was steward, he had the management of all the affairs, and, of course, debts were to be paid to him.

Debtors. Those who owed his master, or perhaps tenants; those who rented land from his master.