Skip to content
mannafest.faith

Luke 16:3

in Luke 16

The manager said to himself, ‘What shall I do, now that my master is taking away my position? I am too weak to dig and too ashamed to beg.

BSB

The same verse in ASV and KJV ▾

ASV

And the steward said within himself, What shall I do, seeing that my lord taketh away the stewardship from me? I have not strength to dig; to beg I am ashamed.

KJV

Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.

This verse in Luke 16

Commentary

15 notes on this verse

A commentator

Jerome

Letter 121, Chapter 6 · Written before 420.

You proposed a little question about the Gospel of Luke (Chapter 16, verse 1 et seq.): Who is the steward of iniquity who is praised by the voice of the Lord? When I wanted to know the reason for this and from which source it came, I examined the volume of the Gospel, and I found among other things that, as the tax collectors and sinners approached the Saviour to hear him, the Pharisees and scribes murmured, saying, "Why does this one receive sinners and eat with them?" (Luke 15:2).

This site's exposition

What shall I do

on Luke 16:3-4

The manager weighs his options: I am too weak to dig and too ashamed to beg. He plans to buy future welcome into people's homes with favors done at his master's expense.

The record, by era

The Church Fathers3 voices

A commentator

Pseudo-Chrysostom

Catena Aurea by Aquinas · Written before 500.

(ut sup.) But he whose wishes are on earth is troubled at his departing. Hence it is added of this steward, Then the steward said within himself, What shall I do, for my Lord taketh away from me the stewardship? I cannot dig, to beg I am ashamed. Weakness in action is the fault of a slothful life. For no one would shrink who had been accustomed to apply himself to labour.

A commentator

Ambrose of Milan

Catena Aurea by Aquinas · Written before 397.

proposed

From this we learn then, that we are not ourselves the masters, but rather the stewards of the property of others.

A commentator

Ephrem the Syrian

COMMENTARY ON TATIAN'S DIATESSARON 14.21 · Written before 373.

proposed

He told another parable of the steward, who was accused in the presence of his master. The shrewdness of this unjust steward was praised in the presence of his master. He unjustly wasted the initial treasures and then unjustly and cunningly cancelled the later debts. …

The Medieval Church2 voices

A commentator

Bede

On the Gospel of Luke · Written before 735.

proposed

He also said to his disciples: There was a rich man who had a steward, and this one was accused before him of wasting his goods. And he called him and said to him: What is this that I hear about you? Render an account …

A commentator

Bede

On the Gospel of Luke · Written before 735.

proposed

He, anxiously pondering many things to himself, said: What shall I do? I am not strong enough to dig, and I am ashamed to beg. For once stewardship is taken away, we cannot dig, because, with this life ended, in which only we are permitted …
8 more voices on this verse

The Medieval Church2 voices

A commentator

Theophylact of Ohrid

Commentary on Luke · Written before 1107.

proposed

Every parable explains the essence of some subject in a concealed and figurative manner, but it is not in all respects similar to the subject for the explanation of which it is employed. Therefore one should not interpret all parts of a parable down to …

A commentator

Bonaventure

Commentary on Luke, Chapter 16 · Written in the 13th century.

proposed

Fourth, with regard to the imperfection of human weakness to be tolerated in the steward, it is added: And the steward said within himself: What shall I do, because my lord takes away from me the stewardship? For because the fear of judgment urges the …

The Puritans and the Awakening2 voices

Then the steward said within himself,.... As the Scribes and Pharisees were wont to do, Mat 3:9 what shall I do? he does not say, what will become of me?

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

He would have done well to have considered this before he had so foolishly thrown himself out of a good place by his unfaithfulness; but it is better to consider late than never. Note, Since we have all received notice that we must shortly be turned out of our stewardship, we are concerned to consider what we shall do then.

The Nineteenth Century4 voices

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, is the same as to till the earth, to work at daily labor.
The passage we have now read is a difficult one. There are knots in it which perhaps will never be untied, until the Lord comes again. We might reasonably expect that a book written by inspiration, as the Bible is, would contain things hard to be understood. The fault lies not in the book, but in our own feeble understandings. If we learn nothing else from the passage before us, let us learn humility. Let us beware, in the first place — that we do not draw lessons from these verses which they were never meant to teach. The steward whom our Lord describes, is not set before us as a pattern of morality. He is distinctly called the "unjust steward." The Lord Jesus never meant to sanction dishonesty, and unfair dealing between man and man. This steward cheated his master, and broke the eighth commandment. His master was struck with his ingenuity and forethought, when he heard of it — and commended him as a shrewd and far-seeing man. But there is no proof that his master was pleased with his conduct. Above all, there is not a word to show that the man was praised by Christ. In short, in his treatment of his master, the steward is a beacon to be avoided — and not a pattern to be followed. The caution, now laid down, is very necessary. Commercial dishonesty is unhappily very common in these latter days. Honest dealing between man and man is increasingly rare. Men do things in the way of business — which will not stand the test of the Bible . In "making haste to be rich," thousands are continually committing actions which are dishonest. (Proverbs 28:20.) Sharpness and smartness, in bargaining, and buying, and selling, and pushing trade — are often covering over dishonest hearts. The generation of "the unjust steward" is still a very large one. Let us not forget this.
The passage we have now read is a difficult one. There are knots in it which perhaps will never be untied, until the Lord comes again. We might reasonably expect that a book written by inspiration, as the Bible is, would contain things hard to be understood. The fault lies not in the book, but in our own feeble understandings. If we learn nothing else from the passage before us, let us learn humility. Let us beware, in the first place — that we do not draw lessons from these verses which they were never meant to teach.

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

I cannot dig - He could not submit to become a common day-laborer, which was both a severe and base employment: To beg I am ashamed. And as these were the only honest ways left him to procure a morsel of bread, and he would not submit to either, he found he must continue the system of knavery, in order to provide for his idleness and luxury, or else starve. Wo to the man who gets his bread in this way! The curse of the Lord must be on his head, and on his heart; in his basket, and is his store.

The words behind it

22 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Proverbs 18:9

    Whoever is slothful in his work is brother to him who destroys.

    it leads to

    • Proverbs 10:4

      Idle hands make one poor, but diligent hands bring wealth.

      Reached by 2 separate paths from here.

    • Hebrews 6:12

      Then you will not be sluggish, but will imitate those who through faith and patience inherit what has been promised.

    • Proverbs 24:30–34

      I went past the field of a slacker and by the vineyard of a man lacking judgment.

  • Through

    Proverbs 20:4

    The slacker does not plow in season; at harvest time he looks, but nothing is there.

    it leads to

    • Proverbs 19:15

      Laziness brings on deep sleep, and an idle soul will suffer hunger.

    • Proverbs 13:4

      The slacker craves yet has nothing, but the soul of the diligent is fully satisfied.

  • Through

    Proverbs 19:15

    Laziness brings on deep sleep, and an idle soul will suffer hunger.

    it leads to

    • Proverbs 23:21

      For the drunkard and the glutton will come to poverty, and drowsiness will clothe them in rags.

    • Proverbs 20:13

      Do not love sleep, or you will grow poor; open your eyes, and you will have plenty of food.

    • 2 Thessalonians 3:10

      For even while we were with you, we gave you this command: “If anyone is unwilling to work, he shall not eat.”

Where this verse is studied

About Luke

The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
This page draws on 13 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrose of Milan, Catena Aurea by Aquinas; Bede, On the Gospel of Luke; Bonaventure, Commentary on Luke, Chapter 16; Ephrem the Syrian, COMMENTARY ON TATIAN'S DIATESSARON 14.21; J. C. Ryle, Expository Thoughts on the Gospels, Luke; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); Jerome, Letter 121, Chapter 6; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Pseudo-Chrysostom, Catena Aurea by Aquinas and Theophylact of Ohrid, Commentary on Luke.