KJV: And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.
YLT: And he said also unto his disciples, 'A certain man was rich, who had a steward, and he was accused to him as scattering his goods;
Darby: And he said also to his disciples, There was a certain rich man who had a steward, and he was accused to him as wasting his goods.
ASV: And he said also unto the disciples, There was a certain rich man, who had a steward; and the same was accused unto him that he was wasting his goods.
| Ἔλεγεν | He was saying |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| μαθητάς | disciples |
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Parse: Noun, Accusative Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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| Ἄνθρωπός | A man |
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Parse: Noun, Nominative Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| τις | certain |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| ἦν | there was |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| πλούσιος | rich |
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Parse: Adjective, Nominative Masculine Singular Root: πλούσιος Sense: wealthy, abounding in material resources. |
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| οἰκονόμον | a manager |
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Parse: Noun, Accusative Masculine Singular Root: οἰκονόμος Sense: the manager of household or of household affairs. |
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| διεβλήθη | was accused |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: διαβάλλω Sense: to throw over or across, to send over. |
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| αὐτῷ | unto him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| διασκορπίζων | is wasting |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: διασκορπίζω Sense: to scatter abroad, disperse, to winnow. |
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| ὑπάρχοντα | possessions |
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Parse: Verb, Present Participle Active, Accusative Neuter Plural Root: ὑπάρχω Sense: to begin below, to make a beginning. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Luke 16:1
The three preceding parables in chapter 15 exposed the special faults of the Pharisees, “their hard exclusiveness, self-righteousness, and contempt for others” (Plummer). This parable is given by Luke alone. The και kai (also) is not translated in the Revised Version. It seems to mean that at this same time, after speaking to the Pharisees (chapter 15), Jesus proceeds to speak a parable to the disciples (Luke 16:1-13), the parable of the Unjust Steward. It is a hard parable to explain, but Jesus opens the door by the key in Luke 16:9. [source]
Imperfect active, continued to have. Steward is house-manager or overseer of an estate as already seen in Luke 12:42.Was accused (διεβλητη dieblēthē). First aorist indicative passive, of διαβαλλω diaballō an old verb, but here only in the N.T. It means to throw across or back and forth, rocks or words and so to slander by gossip. The word implies malice even if the thing said is true. The word διαβολος diabolos (slanderer) is this same root and it is used even of women, she-devils (1 Timothy 3:11).That he was wasting For the verb, see note on Luke 15:13. The use of ως hōs with the participle is a fine Greek idiom for giving the alleged ground of a charge against one.His goods (τα υπαρχοντα αυτου ta huparchonta autou). “His belongings,” a Lukan idiom. [source]
First aorist indicative passive, of διαβαλλω diaballō an old verb, but here only in the N.T. It means to throw across or back and forth, rocks or words and so to slander by gossip. The word implies malice even if the thing said is true. The word διαβολος diabolos (slanderer) is this same root and it is used even of women, she-devils (1 Timothy 3:11). [source]
For the verb, see note on Luke 15:13. The use of ως hōs with the participle is a fine Greek idiom for giving the alleged ground of a charge against one.His goods (τα υπαρχοντα αυτου ta huparchonta autou). “His belongings,” a Lukan idiom. [source]
“His belongings,” a Lukan idiom. [source]
From οἶκος , a house, and νέμω , to distribute or dispense. Hence, one who assigns to the members of the household their several duties, and pays to each his wages. The paymaster. He kept the household stores under lock and seal, giving out what was required; and for this purpose received a signet-ring from his master. Wyc., fermour, orfarmer. Here probably the land-steward. [source]
Only here in New Testament. From διά , over, across, and βάλλω , to throw. To carry across, and hence to carry reports, etc., from one to another; to carry false reports, and so to calumniate or slander. See on devil, Matthew 4:1. The word implies malice, but not necessarily falsehood. Compare Latin traducere (trans, over, ducere, to ad), whence traduce. [source]
Lit., as wasting. Rev., was wasting; not merely a past offence, but something going on at the time of the accusation. See Luke 15:13. [source]
Reverse Greek Commentary Search for Luke 16:1
The cognate verb, βδελύσσομαι , means to feel a nausea or loathing for food: hence used of disgust generally. In a moral sense it denotes an object of moral or religious repugnance. See 2 Chronicles 15:8; Jeremiah 13:27; Ezekiel 11:21; Daniel 9:27; Daniel 11:31. It is used as equivalent to idol in 1 Kings 11:17; Deuteronomy 7:26; 2 Kings 23:13. It denotes anything in which estrangement from God manifests itself; as the eating of unclean beasts, Leviticus 11:11; Deuteronomy 14:3; and, generally, all forms of heathenism. This moral sense must be emphasized in the New Testament use of the word. Compare Luke 16:15; Revelation 17:4, Revelation 17:5; Revelation 21:27. It does not denote mere physical or aesthetic disgust. The reference here is probably to the occupation of the temple precincts by the idolatrous Romans under Titus, with their standards and ensigns. Josephus says that, after the burning of the temple the Romans brought their ensigns and set them over against the eastern gate, and there they offered sacrifices to them, and declared Titus, with acclamations, to be emperor. [source]
An allusion to Daniel 9:27; Daniel 11:31; Daniel 12:11. Antiochus Epiphanes erected an altar to Zeus on the altar of Jehovah (1 Maccabees 1:54, 59; 6:7; 2 Maccabees 6:1-5). The desolation in the mind of Jesus is apparently the Roman army (Luke 21:20) in the temple, an application of the words of Daniel to this dread event. The verb βδελυσσομαι bdelussomai is to feel nausea because of stench, to abhor, to detest. Idolatry was a stench to God (Luke 16:15; Revelation 17:4). Josephus tells us that the Romans burned the temple and offered sacrifices to their ensigns placed by the eastern gate when they proclaimed Titus as Emperor. [source]
This verb occurs only here and in Luke 16:16 in the N.T. It seems to be middle in Luke and Deissmann (Bible Studies, p. 258) quotes an inscription “where βιαζομαι biazomai is without doubt reflexive and absolute” as in Luke 16:16. But there are numerous papyri examples where it is passive (Moulton and Milligan, Vocabulary, etc.) so that “there seems little that promises decisive help for the difficult Logion of Matthew 11:12; Luke 16:16.” So then in Matthew 11:12 the form can be either middle or passive and either makes sense, though a different sense. The passive idea is that the kingdom is forced, is stormed, is taken by men of violence like “men of violence take it by force” These difficult words of Jesus mean that the preaching of John “had led to a violent and impetuous thronging to gather round Jesus and his disciples” (Hort, Judaistic Christianity, p. 26). [source]
See on Mark 14:51; and compare Luke 16:19. [source]
See on Luke 16:14. [source]
The same idiom as in Luke 16:8, steward of injustice. Compare unrighteous mammon, Luke 16:11. Mammon should be spelt with one m. It is a Chaldee word, meaning riches. It occurs only in this chapter and at Matthew 6:24. “Of the mammon” is, literally, by means of. In the phrase of unrighteousness, there is implied no condemnation of property as such; but it is styled unrighteous, or belonging to unrighteousness, because it is the characteristic and representative object and delight and desire of the selfish and unrighteous world: their love of it being a root of all evil (1 Timothy 6:10). Wyc., the riches of wickedness. [source]
A general proposition, yet with a reference to mammon as the least of things. See Luke 16:11. [source]
Matthew has kingdom of heaven, or of the heavens ( τῶν οὐρανῶν )a phrase used by him only, and most frequently employed by Christ himself to describe the kingdom; though Matthew also uses, less frequently, kingdom of God. The two are substantially equivalent terms, though the pre-eminent title was kingdom of God, since it was expected to be fully realized in the Messianic era, when God should take upon himself the kingdom by a visible representative. Compare Isaiah 40:9, “Behold your God. ” The phrase kingdom of Heaven was common in the Rabbinical writings, and had a double signification: the historical kingdom and the spiritual and moral kingdom. They very often understood by it divine worship; adoration of God; the sum of religious duties; but also the Messianic kingdom. The kingdom of God is, essentially, the absolute dominion of God in the universe, both in a physical and a spiritual sense. It is “an organic commonwealth which has the principle of its existence in the will of God” (Tholuck). It was foreshadowed in the Jewish theocracy. The idea of the kingdom advanced toward clearer definition from Jacob's prophecy of the Prince out of Judah (Genesis 49:10), through David's prophecy of the everlasting kingdom and the king of righteousness and peace (Daniel 7:14-27; Daniel 4:25; Daniel 2:44). In this sense it was apprehended by John the Baptist. -DIVIDER- -DIVIDER- The ideal kingdom is to be realized in the absolute rule of the eternal Son, Jesus Christ, by whom all things are made and consist (John 1:3; Colossians 1:16-20), whose life of perfect obedience to God and whose sacrificial offering of love upon the cross reveal to men their true relation to God, and whose spirit works to bring them into this relation. The ultimate idea of the kingdom is that of “a redeemed humanity, with its divinely revealed destiny manifesting itself in a religious communion, or the Church; asocial communion, or the state; and an aesthetic communion, expressing itself in forms of knowledge and art.”-DIVIDER- This kingdom is both present (Matthew 11:12; Matthew 12:28; Matthew 16:19; Luke 11:20; Luke 16:16; Luke 17:21; see, also, the parables of the Sower, the Tares, the Leaven, and the Drag-net; and compare the expression “theirs, or yours, is the kingdom,” Matthew 5:3; Luke 6:20) and future (Daniel 7:27; Matthew 13:43; Matthew 19:28; Matthew 25:34; Matthew 26:29; Mark 9:47; 2 Peter 1:11; 1 Corinthians 6:9; Revelation 20:1-15 sq.). As a present kingdom it is incomplete and in process of development. It is expanding in society like the grain of mustard seed (Matthew 13:31, Matthew 13:32); working toward the pervasion of society like the leaven in the lump (Matthew 13:33). God is in Christ reconciling the world unto himself, and the Gospel of Christ is the great instrument in that process (2 Corinthians 5:19, 2 Corinthians 5:20). The kingdom develops from within outward under the power of its essential divine energy and law of growth, which insures its progress and final triumph against all obstacles. Similarly, its work in reconciling and subjecting the world to God begins at the fountain-head of man's life, by implanting in his heart its own divine potency, and thus giving a divine impulse and direction to the whole man, rather than by moulding him from without by a moral code. The law is written in his heart. In like manner the State and the Church are shaped, not by external pressure, like the Roman empire and the Roxnish hierarchy, but by the evolution of holy character in men. The kingdom of God in its present development is not identical with the Church. It is a larger movement which includes the Church. The Church is identified with the kingdom to the degree in which it is under the power of the spirit of Christ. “As the Old Testament kingdom of God was perfected and completed when it ceased to be external, and became internal by being enthroned in the heart, so, on the other hand, the perfection of the New Testament kingdom will consist in its complete incarnation and externalization; that is, when it shall attain an outward manifestation, adequately expressing, exactly corresponding to its internal principle” (Tholuck). The consummation is described in Revelation 21,22. -DIVIDER- -DIVIDER- [source]
The three preceding parables in chapter 15 exposed the special faults of the Pharisees, “their hard exclusiveness, self-righteousness, and contempt for others” (Plummer). This parable is given by Luke alone. The και kai (also) is not translated in the Revised Version. It seems to mean that at this same time, after speaking to the Pharisees (chapter 15), Jesus proceeds to speak a parable to the disciples (Luke 16:1-13), the parable of the Unjust Steward. It is a hard parable to explain, but Jesus opens the door by the key in Luke 16:9. [source]
The steward‘s lord praised him though he himself had been wronged again (see Luke 16:1 “wasting his goods”). [source]
By the use of what is so often evil (money). In Matthew 6:24 mammon is set over against God as in Luke 16:13 below. Jesus knows the evil power in money, but servants of God have to use it for the kingdom of God. They should use it discreetly and it is proper to make friends by the use of it. [source]
Elative superlative. One of the profoundest sayings of Christ. We see it in business life. The man who can be trusted in a very small thing will be promoted to large responsibilities. That is the way men climb to the top. Men who embezzle in large sums began with small sums. Luke 16:10-13 here explain the point of the preceding parables. [source]
Literally, being lovers of money. Πιλαργυροι Philarguroi is an old word, but in the N.T. only here and 2 Timothy 3:2. It is from πιλος philos and αργυρος arguros Imperfect active, were listening (all the while Jesus was talking to the disciples (Luke 16:1-13). [source]
” (Vincent). Here only in the N.T. for the adjective βυσσινος bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως Lamprōs is an old adverb from λαμπρος lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
. The verb ευπραινομαι euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως Lamprōs is an old adverb from λαμπρος lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
Here twice as in Luke 6:21 in contrast with future punishment. The joys and sorrows in these two verses are turned round, measure for measure reversed. The Rich Man and Lazarus (Luke 16:19-31) illustrate these contrasts in the present and the future. [source]
This purple dye was obtained from the purple fish, a species of mussel or μυρεχ murex (1 Maccabees 4:23). It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue). See also Mark 15:17, Mark 15:20; Revelation 18:12.Fine linen (βυσσον busson).Byssus or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. “Some of the Egyptian linen was so fine that it was called woven air” (Vincent). Here only in the N.T. for the adjective βυσσινος bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως Lamprōs is an old adverb from λαμπρος lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. “Some of the Egyptian linen was so fine that it was called woven air” (Vincent). Here only in the N.T. for the adjective βυσσινος bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως Lamprōs is an old adverb from λαμπρος lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
An adjective. Found only here, John 19:5, and Revelation 18:16. Mark uses the noun πορφύρα , purple, which also occurs in Revelation 17:4; Revelation 18:12. See on Luke 16:19. Matthew has κοκκίνην , scarlet. [source]
From κατά , against, and ἀγορεύω , to speak in the assembly ( ἀγορά ). Hence, properly, to bring an accusation in court. John uses no other verb for accuse, and this only here, John 8:6, and Revelation 12:10. Once in the New Testament διαβάλλω occurs (Luke 16:1, on which see note), signifying malicious accusation, and secret, as distinguished from public, accusation ( κατηγορία ). Αἰτιάομαι occurs once in the compound προῃτιασάμεθα , we before laid to the charge (Romans 3:9). This has reference especially to the ground of accusation ( αἰτία ). Ἑγκαλέω occurs only in Acts, with the exception of Romans 8:33. It means to accuse publicly, but not necessarily before a tribunal. See Acts 23:28, Acts 23:29; Acts 26:2, Acts 26:7. [source]
Prohibition with μη mē and the present imperative. See on John 5:39 for δοκεω dokeō for mistaken opinions in John. I will accuse you Emphasis on εγω egō (I). Future active indicative of κατηγορεω katēgoreō See Romans 3:9 for προαιτιαομαι proaitiaomai for making previous charge and Luke 16:1 for διαβαλλω diaballō a secret malicious accusation, and Romans 8:33 for εγκαλεω egkaleō for public charge, not necessarily before tribunal. Even Moses No “even” in the Greek. On whom ye have set your hope Perfect active indicative of ελπιζω elpizō state of repose in Moses. Only example of ελπιζω elpizō in John. See 2 Corinthians 1:10 for use of εις eis with ελπιζω elpizō instead of the usual επι epi (1 Timothy 4:10). [source]
See on Luke 16:11. [source]
Mentioned along with gold and silver because it formed a large part of the wealth of orientals. They traded in costly garments, or kept them stored up for future use. See on purple, Luke 16:19; and compare Ezra 2:69; Nehemiah 7:70; Job 27:16. This fact accounts for the allusions to the destructive power of the moth (Matthew 6:19; James 5:2). [source]
On purple, see note on Luke 16:19. [source]
A female seller of purple fabrics Late word, masculine form in an inscription. There was a great demand for this fabric as it was used on the official toga at Rome and in Roman colonies. We still use the term “royal purple.” See note on Luke 16:19. Evidently Lydia was a woman of some means to carry on such an important enterprise from her native city. She may have been a freed-woman, since racial names were often borne by slaves. One that worshipped God (sebomenē ton theon). A God-fearer or proselyte of the gate. There was a Jewish settlement in Thyatira which was especially interested in the dyeing industry. She probably became a proselyte there. Whether this was true of the other women we do not know. They may have been Jewesses or proselytes like Lydia, probably all of them employees of hers in her business. When Paul writes to the Philippians he does not mention Lydia who may have died meanwhile and who certainly was not Paul‘s wife. She was wealthy and probably a widow. Heard us Imperfect active of ηκουεν akouō was listening, really listening and she kept it up, listening to each of these new and strange preachers. Opened (ακουω diēnoixen). First aorist active indicative of διηνοιχεν dianoigō old word, double compound (διανοιγω diaδια ανα οιγω anaδια oigō) to open up wide or completely like a folding door (both sides, προσεχειν dia two). Only the Lord could do that. Jesus had opened (the same verb) the mind of the disciples to understand the Scriptures (Luke 24:45). To give heed To hold the mind But a new era had dawned for Europe and for women in the conversion of Lydia. [source]
“From first day from which.” He had first “set foot” Literally, “How I came (from Asia and so was) with you.” Cf. 1 Thessalonians 1:5; 2 Thessalonians 2:1-10 where Paul likewise dares to refer boldly to his life while with them “all the time” (τον παντα χρονον ton panta chronon). Accusative of duration of time. So far as we know, Paul stuck to Ephesus the whole period. He had devoted himself consecratedly to the task in Ephesus. Each pastor is bishop of his field and has a golden opportunity to work it for Christ. One of the saddest things about the present situation is the restlessness of preachers to go elsewhere instead of devoting themselves wholly to the task where they are. 19. Serving the Lord It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
It was Paul‘s glory to be the δουλος doulos (bond-slave) as in Romans 1:1; Philemon 1:1. Paul alone, save Jesus in Matthew 6:24; Luke 16:13, uses δουλευω douleuō six times for serving God (Page). With all lowliness of mind (μετα πασης ταπεινοπροσυνης meta pasēs tapeinophrosunēs). Lightfoot notes that heathen writers use this word for a grovelling, abject state of mind, but Paul follows Christ in using it for humility, humble-mindedness that should mark every Christian and in particular the preacher. With tears Construed with μετα meta Paul was a man of the deepest emotion along with his high intellectuality. He mentions his tears again in Acts 20:31, tears of sorrow and of anxiety. He refers to his tears in writing the sharp letter to the church in Corinth (2 Corinthians 2:4) and in denouncing the sensual apostates in Philemon 3:18. Adolphe Monod has a wonderful sermon on the tears of Paul. Consider also the tears of Jesus. Trials which befell me (πειρασμων των συμβαντων μοι peirasmōn tōn sumbantōn moi). Construed also with μετα meta Second aorist active participle of συνβαινω sunbain to walk with, to go with, to come together, to happen, to befall. Very common in this sense in the old Greek (cf. Acts 3:10). By the plots of the Jews Like the plot (επιβουλη epiboulē) against him in Corinth (Acts 20:3) as well as the earlier trial before Gallio and the attacks in Thessalonica. In Acts 19:9 Luke shows the hostile attitude of the Jews in Ephesus that drove Paul out of the synagogue to the school of Tyrannus. He does not describe in detail these “plots” which may easily be imagined from Paul‘s own letters and may be even referred to in 1 Corinthians 4:10; 1 Corinthians 15:30.; 1 Corinthians 16:9; 2 Corinthians 1:4-10; 2 Corinthians 7:5; 2 Corinthians 11:23. In fact, one has only to dwell on the allusions in 2 Corinthians 11 to picture what Paul‘s life was in Ephesus during these three years. Luke gives in Acts 19 the outbreak of Demetrius, but Paul had already fought with “wild-beasts” there. [source]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER- -DIVIDER- 2. With the infinitive, Acts 15:11. -DIVIDER- -DIVIDER- 3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER- -DIVIDER- 4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER- -DIVIDER- 5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER- -DIVIDER- 6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER- -DIVIDER- 7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER- -DIVIDER- [source]
See on Luke 16:1. The word appears in the New Testament in two senses: 1. The slave who was employed to give the other slaves their rations. So Luke 7:42. 2. The land-steward, as Luke 16:1. Probably here the administrator of the city lands. [source]
Frequently in the New Testament of merry-making. Luke 12:19; Luke 15:23, Luke 15:24. See on fared sumptuously, Luke 16:19. [source]
Lit., the desire of having more. It is to be distinguished from φιλαργυρία , rendered love of money, 1 Timothy 6:10, and its kindred adjective φιλάργυρος , which A.V. renders covetous Luke 16:14; 2 Timothy 3:2; properly changed by Rev. into lovers of money. The distinction is expressed by covetousness and avarice. The one is the desire of getting, the other of keeping. Covetousness has a wider and deeper sense, as designating the sinful desire which goes out after things of time and sense of every form and kind. Hence it is defined by Paul (Colossians 3:5) as idolatry, the worship of another object than God, and is so often associated with fleshly sins, as 1 Corinthians 5:11; Ephesians 5:3, Ephesians 5:5; Colossians 3:5. Lightfoot says: “Impurity and covetousness may be said to divide between them nearly the whole domain of selfishness and vice.” Socrates quotes an anonymous author who compares the region of the desires in the wicked to a vessel full of holes, and says that, of all the souls in Hades, these uninitiated or leaky persons are the most miserable, and that they carry water to a vessel which is full of holes in a similarly holey colander. The colander is the soul of the ignorant (Plato, “Gorgias,” 493). Compare, also, the description of covetousness and avarice by Chaucer, “Romaunt of the Rose,” 183-246.“CovetiseThat eggeth folk in many a guise To take and yeve (give) right nought again,-DIVIDER- And great treasoures up to laine (lay). -DIVIDER- -DIVIDER- … .. -DIVIDER- -DIVIDER- And that is she that maketh treachours,-DIVIDER- And she maketh false pleadours. -DIVIDER- -DIVIDER- … .. -DIVIDER- -DIVIDER- Full crooked were her hondes (hands) two,-DIVIDER- For Covetise is ever woode (violent)-DIVIDER- To grippen other folkes goode.”“AvariceFull foul in painting was that vice. … .. -DIVIDER- -DIVIDER- She was like thing for hunger dead,-DIVIDER- That lad (led) her life onely by bread. -DIVIDER- -DIVIDER- … .. -DIVIDER- -DIVIDER- This Avarice had in her hand-DIVIDER- A purse that honge by a band,-DIVIDER- And that she hid and bond so strong,-DIVIDER- Men must abide wonder long,-DIVIDER- Out of the purse er (ere) there come aught,-DIVIDER- For that ne commeth in her thought,-DIVIDER- It was not certaine her ententThat fro that purse a peny went.” [source]
Christ put a stop to the law as a means of salvation (Romans 6:14; Romans 9:31; Ephesians 2:15; Colossians 2:14) as in Luke 16:16. Christ is the goal or aim of the law (Galatians 3:24). Christ is the fulfilment of the law (Matthew 5:17; Romans 13:10; 1 Timothy 1:5). But here (Denney) Paul‘s main idea is that Christ ended the law as a method of salvation for “every one that believeth” whether Jew or Gentile. Christ wrote finis on law as a means of grace. [source]
Perhaps the same Gaius of 1 Corinthians 1:14 (Acts 19:29; Acts 20:4), but whether the one of 3 John 1:1 we do not know. Χενος Xenos was a guest friend, and then either a stranger (Matthew 25:35) or a host of strangers as here. This Gaius was plainly a man of some means as he was the host of all the church. Erastus (2 Timothy 4:20) was “the treasurer of the city” (ο οικονομος της πολεως ho oikonomos tēs poleōs), one of the outstanding men of Corinth, the “steward” (house-manager) or city manager. See note on Luke 12:42 and note on Luke 16:1. He is probably the administrator of the city‘s property. [source]
See on Luke 16:1. [source]
Falls off ( ἐκ ) like a leaf or flower, as James 1:11; 1 Peter 1:24. In classical Greek it was used of an actor who was hissed off the stage. But the correct reading is πίπτει fallsin a little more general sense, as Luke 16:17. Love holds its place. [source]
New turn for the perpetuity of love. Πιπτει Piptei correct text, not εκπιπτει ekpiptei as in Luke 16:17. Love survives everything. [source]
Paul had no commands from Jesus to the unmarried (men or women), but Jesus had spoken to the married (husbands and wives) as in Matthew 5:31.; Matthew 19:3-12; Mark 10:9-12; Luke 16:18. The Master had spoken plain words about divorce. Paul reenforces his own inspired command by the command of Jesus. In Mark 10:9 we have from Christ: “What therefore God joined together let not man put asunder” (μη χοριζετω mē chorizetō). [source]
Not mere wish as in 1 Corinthians 7:7, 1 Corinthians 7:8. Not I, but the Lord (ουκ εγω αλλα ο κυριος ouk egō alla ho kurios). Paul had no commands from Jesus to the unmarried (men or women), but Jesus had spoken to the married (husbands and wives) as in Matthew 5:31.; Matthew 19:3-12; Mark 10:9-12; Luke 16:18. The Master had spoken plain words about divorce. Paul reenforces his own inspired command by the command of Jesus. In Mark 10:9 we have from Christ: “What therefore God joined together let not man put asunder” (μη χοριζετω mē chorizetō). That the wife depart not from her husband First aorist passive infinitive (indirect command after παραγγελλω paraggellō) of χοριζω chorizō old verb from adverbial preposition χωρις chōris separately, apart from, from. Here used of divorce by the wife which, though unusual then, yet did happen as in the case of Salome (sister of Herod the Great) and of Herodias before she married Herod Antipas. Jesus also spoke of it (Mark 10:12). Now most of the divorces are obtained by women. This passive infinitive is almost reflexive in force according to a constant tendency in the Koiné{[28928]}š (Robertson, Grammar, p. 817).sa120 [source]
Αλλοτριος Allotrios means belonging to another as in Luke 16:12. Paul founded the church in Corinth. [source]
Better stewards. Lat. dispensatores. More special than guardians, signifying those who had charge of the heir's property. See on Luke href="/desk/?q=lu+16:1&sr=1">Luke 16:1. In later Greek it was used in two special senses: 1. The slave whose duty it was to distribute the rations to the other slaves: so Luke 12:42. 2. The land-steward: so Luke 16:1. Comp. Romans 16:23, ὁ οἰκονόμος τῆς πόλεως , commonly rendered city-treasurer: A.V. chamberlain. In Lucian, Alex. 39, the Roman procurators, or fiscal administrators, are called Καίσαρος οἰκονόμοι ; comp. 1Esdr. 4:49; Esther 8:9. The dispensator in the Roman household had charge of the accounts and made the payments (see Cicero, ad Att. xi. 1; Juv. Sat i. 91). He was commonly a slave. Christian teachers are called “stewards of the mysteries of God” and “of the grace of God” (1 Corinthians 4:1; 1 Peter 4:10), as those who have received the counsels of God and impart them to men. A bishop or overseer is also called “a steward of God” (Titus 1:7). [source]
Only here and Hebrews 13:5. olxx, oClass. Φιλάργυρος money-loving Luke 16:14; 2 Timothy 3:2. Rend. not a money-lover. The word for covetous is πλεονέκτης. For the distinction see on Romans 1:29. This admonition is cited by some writers in support of the view that the original ἐπίσκοπος was simply a financial officer. It is assumed that it was prompted by the special temptations which attached to the financial function. Admitting that the episcopal function may have included the financial interests of the church, it could not have been confined to these. It can hardly be supposed that, in associations distinctively moral and religious, one who bore the title of overseer should have been concerned only with the material side of church life. -DIVIDER- -DIVIDER- [source]
Original meaning of διαβολος diabolos (from διαβαλλω diaballō Luke 16:1), the devil being the chief slanderer (Ephesians 6:11). “She-devils” in reality (Titus 2:3). “While men are more prone to be διλογους dilogous double-tongued, women are more prone than men to be slanderers” (White). Faithful in all things (πιστας εν πασιν pistas en pāsin). Perhaps as almoners (Ellicott) the deaconesses had special temptations. [source]
Better, lovers of money. Only here and Luke 16:14. For the noun φιλαργυρία loveof money, see on 1 Timothy 6:10. Love of money and covetousness are not synonymous. Covetous is πλεονέκτης ; see 1 Corinthians 5:10, 1 Corinthians 5:11; Ephesians 5:6. See on Romans 1:29. [source]
Old compound adjective, in N.T. only here and Luke 16:14. See note on 1 Timothy 6:10. Boastful (υπερηπανοι alazones). Old word for empty pretender, in N.T. only here and Romans 1:30. Haughty See also Romans 1:30 for this old word. Railers (γονευσιν απειτεις blasphēmoi). See note on 1 Timothy 1:13. Disobedient to parents See note on Romans 1:30. Unthankful (ανοσιοι acharistoi). Old word, in N.T. only here and Luke 6:35. Unholy See note on 1 Timothy 1:9. Without natural affection (astorgoi). See note on Romans 1:31. [source]
Comp. 1 Corinthians 4:1, 1 Corinthians 4:2; 1 Peter 4:10; and see on Romans 16:23; see on Luke 16:1. The phrase N.T.oSelf-willed ( αὐθάδη )Only here and 2 Peter 2:10(note). [source]
Purpose clause with ινα hina and present active subjunctive of προσπερω prospherō (keep on offering himself, like Hebrews 5:1, Hebrews 5:3). With blood not his own So-called instrumental use of εν en (accompaniment). αλλοτριος allotrios means “belonging to another,” “not one‘s own” (Luke 16:12). [source]
Household servants. So Rev., in margin. Not a common term in the New Testament, occurring only in three other passages: Luke 16:13; Acts 10:7; Romans 14:4. Some suppose that Peter intended to cover by it freedmen and other dependants in the household, or that he uses it with a conciliatory purpose, as presenting the slave in closer relation with the family. [source]
Note article with the class as with ανδρες andres (1 Peter 3:7), though not with γυναικες gunaikes (1 Peter 3:1). Οικετης Oiketēs old word from οικος oikos (house), means one in the same house with another (Latin domesticus), particularly house servants (slaves) in distinction from the general term δουλος doulos (slave). “Ye domestics.” See similar directions to Christian servants (slaves) in Colossians 3:22-25; Ephesians 6:5-7; 1 Timothy 6:1.; Titus 2:9. Οικετης Oiketēs in N.T. occurs only here, Luke 16:13; Acts 10:7; Romans 14:4. [source]
Present active participle plural of διακονεω diakoneō common verb (Matthew 20:28), though εκαστος hekastos (each) is singular.As good stewards (ως καλοι οικονομοι hōs kaloi oikonomoi). For “steward” (οικονομος oikonomos house-manager) see Luke 16:1; 1 Corinthians 4:1 (used by Paul of himself) and of any bishop (Titus 1:7), but here of any Christian. See καλος kalos used with διακονος diakonos in 1 Timothy 4:6.Of the manifold grace of God For ποικιλος poikilos (many-colored) see note on 1 Peter 1:6 and note on James 1:2. [source]
For “steward” (οικονομος oikonomos house-manager) see Luke 16:1; 1 Corinthians 4:1 (used by Paul of himself) and of any bishop (Titus 1:7), but here of any Christian. See καλος kalos used with διακονος diakonos in 1 Timothy 4:6. [source]
See on Luke 16:19. The four vestments of the ordinary Jewish priest were made of linen or byssus. Their symbolic meaning depended in part on the whiteness and luster of their substance ( καθαρὸν καὶ λαμπρόν pureand bright ). [source]
See on Luke 16:19. [source]
See on Luke 16:19. [source]
See on Luke 16:19. [source]
Read εὐφραίνονται, present tense, make merry; and for the word see note on fared sumptuously, Luke 16:19. [source]
Genitive case after γομον gomon as are all the items to κοκκινου kokkinou Old adjective from βυσσος bussos (linen, Luke 16:19), here a garment of linen, in N.T. only Revelation 18:12, Revelation 18:16; Revelation 19:8, Revelation 19:14. [source]