Bullet Point Bible

The Parable of the Shrewd Manager

¹ Jesus also said to the disciples, "There was a rich man who was informed of accusations that his manager was wasting his assets.² So he called the manager in and said to him, 'What is this I hear about you? Turn in the account of your administration, because you can no longer be my manager.'³ Then the manager said to himself, 'What should I do, since my master is taking my position away from me? I'm not strong enough to dig, and I'm too ashamed to beg.⁴ I know what to do so that when I am put out of management, people will welcome me into their homes.'⁵ So he contacted his master's debtors one by one. He asked the first, 'How much do you owe my master?'⁶ The man replied, '100 measures of olive oil.' The manager said to him, 'Take your bill, sit down quickly, and write fifty.'⁷ Then he said to another, 'And how much do you owe?' The second man replied, '100 measures of wheat.' The manager said to him, 'Take your bill, and write 80.'⁸ The master commended the dishonest manager because he acted shrewdly. For the people of this world are more shrewd in dealing with their contemporaries than the people of light.⁹ And I tell you, make friends for yourselves by how you use worldly wealth, so that when it runs out you will be welcomed into the eternal homes.

This parable is addressed primarily to the disciples, focusing on stewardship and foresight.
The manager faces dismissal for mismanagement ("wasting his assets"), a charge similar to the prodigal son in Luke 15:13.
The manager's actions (reducing debts owed to his master) were dishonest towards his master but secured favor for himself from the debtors. This likely involved removing his own commission or interest, or simply falsifying the amounts owed.
The "master" in verse 8 commends the manager not for his dishonesty, but for his *shrewdness* (Greek: *phronimōs*) – his practical wisdom and foresight in securing his future.
Jesus contrasts the shrewdness of "people of this world" (unbelievers focused on earthly matters) with the often less-astute actions of the "people of light" (believers) regarding eternal matters.
The core application (Luke 16:9) is challenging: Use "worldly wealth" (often translated "unrighteous mammon") to secure eternal benefits ("eternal dwellings"). This doesn't mean buying salvation, but using earthly resources in ways that have eternal value (e.g., generosity, supporting ministry, caring for the poor).
"When it fails" refers to the temporary nature of wealth, either through loss in this life or ultimately at death.
The parable encourages believers to be as clever and forward-thinking about eternal realities as worldly people are about temporal security.

Faithfulness in Stewardship

¹⁰ "The one who is faithful in a very little is also faithful in much, and the one who is dishonest in a very little is also dishonest in much.¹¹ If then you haven't been trustworthy in handling worldly wealth, who will entrust you with the true riches?¹² And if you haven't been trustworthy with someone else's property, who will give you your own ?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."

Jesus draws direct lessons from the preceding parable, focusing on the principle of faithfulness.
Faithfulness (or dishonesty) demonstrated in small matters ("very little," like handling worldly wealth) reveals one's character and predicts behavior in larger responsibilities ("much," like handling spiritual matters).
"Worldly wealth" (or "unrighteous mammon") is contrasted with "true riches," referring to spiritual blessings, responsibilities, and eternal rewards. How one handles temporary, earthly resources indicates their suitability for eternal, valuable things.
Verse 12 implies that earthly possessions ultimately belong to God ("what belongs to another"). Faithful stewardship of God's resources in this life is a prerequisite for receiving eternal inheritance ("what is your own").
The term "money" translates the Aramaic word *Mammon*, which personifies wealth or material possessions as a rival master or god demanding allegiance.
Jesus presents an absolute choice: undivided loyalty belongs either to God or to Mammon. Attempting to serve both leads to divided affections and ultimate failure in serving God. See Matthew 6:24 for a parallel teaching.
This section strongly warns against the seductive power of wealth to usurp God's place in a person's life. True discipleship requires prioritizing God above material possessions.

Rebuke of the Pharisees and Teaching on the Law

¹⁴ The Pharisees (who loved money) heard all this and ridiculed him.¹⁵ But Jesus said to them, "You are the ones who justify yourselves in men's eyes, but God knows your hearts. For what is highly prized among men is utterly detestable in God's sight.¹⁶ "The law and the prophets were in force until John; since then, the good news of the kingdom of God has been proclaimed, and everyone is urged to enter it.¹⁷ But it is easier for heaven and earth to pass away than for one tiny stroke of a letter in the law to become void.¹⁸ "Everyone who divorces his wife and marries someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.

The Pharisees' love of money (a characteristic Luke explicitly notes) leads them to scoff at Jesus' teaching on wealth and stewardship. Their outward piety masked inner greed.
Jesus confronts their hypocrisy: they seek human approval ("justify yourselves in men's eyes"), but God sees their true motives ("God knows your hearts"). Their value system is inverted compared to God's – what they esteem (wealth, status) is "detestable" (an abomination) to God when pursued wrongly.
Verse 16 marks a transition in salvation history. The era of "the Law and the Prophets" culminated with John the Baptist. Now, the "kingdom of God" is actively preached, demanding a response. "Forcing his way into it" suggests an urgent, perhaps even violent, eagerness required to enter the kingdom, possibly contrasting with the Pharisees' complacency.
Despite the arrival of the kingdom's proclamation, Jesus affirms the enduring authority and permanence of God's Law (verse 17). Not even the smallest part ("one tiny stroke," referring to a small mark distinguishing Hebrew letters) will be invalidated. This counters any idea that the gospel abolishes God's moral standards. Compare with Matthew 5:17-18.
Jesus provides a specific example of the Law's continuing validity: the prohibition against unlawful divorce and remarriage (verse 18). This teaching upholds the sanctity of marriage as established by God (Genesis 2:24) and counters lenient interpretations common at the time. It also implicitly critiques the Pharisees' potential hypocrisy in this area, linking their love of money (verse 14) with potential disregard for God's foundational laws like marriage.

The Rich Man and Lazarus: Earthly Lives

¹⁹ "There was a rich man who dressed in purple and fine linen and who feasted sumptuously every day.²⁰ But at his gate lay a poor man named Lazarus whose body was covered with sores,²¹ who longed to eat what fell from the rich man's table. In addition, the dogs came and licked his sores.

Jesus introduces another parable, often called "The Rich Man and Lazarus," illustrating the themes of wealth, neglect, and eternal consequences.
The rich man represents extreme luxury: "purple and fine linen" were expensive imported fabrics signifying wealth and status, and he "feasted sumptuously every day," indicating extravagant indulgence. His name is not given, perhaps signifying his lack of eternal significance despite earthly prominence.
Lazarus represents extreme poverty and suffering: laid "at his gate" (implying proximity yet neglect), covered in sores (indicating illness and uncleanness), and longing even for scraps ("what fell from the rich man's table"). Unlike the rich man, he is given a name, "Lazarus," meaning "God has helped," perhaps hinting at his ultimate destiny.
The detail about dogs licking Lazarus's sores emphasizes his utter destitution and vulnerability; dogs were generally considered unclean scavengers.
The stark contrast highlights the rich man's callous indifference. He lived in opulent luxury while Lazarus suffered visibly at his doorstep, yet apparently offered no help. This neglect is the implicit sin highlighted in the parable.

The Rich Man and Lazarus: The Afterlife

²² "Now the poor man died and was carried by the angels to Abraham's side. The rich man also died and was buried.²³ And in Hades, as he was in torment, he looked up and saw Abraham far off with Lazarus at his side.²⁴ So he called out, 'Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in anguish in this fire.'²⁵ But Abraham said, 'Child, remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish.²⁶ Besides all this, a great chasm has been fixed between us, so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.'

Death comes to both men, acting as the great equalizer, but their destinations diverge dramatically.
Lazarus is carried by angels (signifying divine care and honor) to "Abraham's side" (also known as "Abraham's bosom"), a term representing a place of comfort and fellowship with the patriarchs in the afterlife (Hades/Sheol) for the righteous dead before Christ's final victory.
The rich man also dies and is buried (a note perhaps emphasizing his earthly end), but finds himself in "Hades" (the Greek term for the realm of the dead), specifically in a state of "torment" and "anguish in this fire."
The afterlife depicted here shows consciousness, memory, sensation (torment, thirst), and recognition of others.
The rich man's request reveals his unchanged attitude: he still views Lazarus as someone to serve his needs ("send Lazarus"). He addresses Abraham respectfully ("Father Abraham"), appealing to his Jewish heritage.
Abraham's response highlights the reversal of fortunes: the rich man received his "good things" (comforts, wealth) during life without regard for God or others, while Lazarus endured "bad things." Now, their states are permanently reversed. This reflects themes seen elsewhere, like the Beatitudes (Luke 6:20-26).
Abraham points out the fixed, impassable "great chasm" separating the place of torment from the place of comfort, emphasizing the finality of their respective states after death. There is no crossing over or second chance.

The Rich Man and Lazarus: The Sufficiency of Scripture

²⁷ So the rich man said, 'Then I beg you, father-send Lazarus to my father's house²⁸ (for I have five brothers) to warn them so that they don't come into this place of torment.'²⁹ But Abraham said, 'They have Moses and the prophets; they must respond to them.'³⁰ Then the rich man said, 'No, father Abraham, but if someone from the dead goes to them, they will repent.'³¹ He replied to him, 'If they do not respond to Moses and the prophets, they will not be convinced even if someone rises from the dead.'"

Failing to get relief for himself, the rich man expresses concern for his five brothers, fearing they share his lifestyle and will face the same fate. He requests a supernatural sign (Lazarus returning from the dead) to warn them.
Abraham refuses the request, pointing to the existing revelation: "Moses and the Prophets," a common way to refer to the Hebrew Scriptures (the Old Testament). He insists that the Scriptures are sufficient for warning and leading people to repentance.
The rich man argues that a dramatic sign, like someone returning from the dead, would be more effective than Scripture in compelling repentance. This reflects a common human desire for signs over faith in God's Word.
Abraham's final statement is profound: If people reject the clear teaching of God's revealed Word ("Moses and the Prophets"), even the most extraordinary miracle ("if someone rises from the dead") will not ultimately persuade them to truly repent.
This powerfully affirms the sufficiency and authority of Scripture for salvation and godly living. It implies that the root issue is not lack of evidence, but hardness of heart.
This statement is deeply ironic in Luke's Gospel, as Jesus himself will rise from the dead, yet many who rejected his teaching (like the Pharisees sneering earlier in the chapter) will also reject the testimony of his resurrection (Luke 24:11, Acts).
The parable serves as a stark warning about the eternal consequences of ignoring God's Word and neglecting the needs of others, particularly driven by the love of wealth.

The Bullet Point Bible

Luke 16