Luke 16:5
in Luke 16And he called in each one of his master’s debtors. ‘How much do you owe my master?’ he asked the first.
BSB
The same verse in ASV and KJV ▾
ASV
And calling to him each one of his lord’s debtors, he said to the first, How much owest thou unto my lord?
KJV
So he called every one of his lord’s debtors unto him, and said unto the first, How much owest thou unto my lord?
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This verse in Luke 16
Commentary
12 notes on this verseYou 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
every one of his lord's debtors
on Luke 16:5-7
He calls every one of his lord's debtors unto him and asks the first, How much owest thou unto my lord, an hundred measures of oil, roughly nine hundred gallons and the yield of a substantial olive grove, and tells him, Take thy bill, and sit down quickly, and write fifty. The second owes an hundred measures of wheat, some twelve hundred bushels, and is told to write fourscore, each reduction generous enough to buy real gratitude without being so large as to be instantly suspicious. The bench notes the debts are written down in the debtor's own hand, the steward implicating each man as a willing party to the fraud and so binding their future favor to his own silence.
The record, by era
The Church Fathers3 voices
A commentator
Ephrem the SyrianCOMMENTARY 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. …
(ut sup.) But the wicked steward aptly contrived the remission of debts, to provide for himself an escape from his misfortunes among his fellow-servants; for it follows, I am resolved what to do, that when I am put out of the stewardship, they may receive me into their houses. For as often as a man, perceiving his end approaching, lightens by a kind deed the load of his sins, (either by forgiving a debtor his debts, or by giving abundance to the poor,) dispensing those things which are his Lord's, he conciliates to himself many friends, who will afford him before the judge a real testimony, not by words, but by the demonstration of good works, nay moreover will provide for him by their testimony a resting-place of consolation. But nothing is our own, all things are in the power of God. Hence it follows, So he called every one of his Lord's debtors unto him, and said unto the first, How much owest thou unto my Lord? And he said, A hundred casks of oil.
From this we learn then, that we are not ourselves the masters, but rather the stewards of the property of others.
The Medieval Church2 voices
Sixth, with regard to the display of generous mercy to be imitated, it is added: Having therefore called together each of his lord's debtors, where literally the generosity of munificence and mercy in the steward is shown, both because he gives to many, and because …
Then, having called each one of his lord's debtors, he said to the first: How much do you owe my lord? And he said: A hundred measures of oil. And he said to him: Take your bill, and sit down quickly, and write fifty. Then …
5 more voices on this verse
The Medieval Church1 voice
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 …
The Puritans and the Awakening1 voice
So he called every one of his Lord's debtors,....
The Nineteenth Century3 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
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 of his master.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
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
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
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 words behind it
17 Greek wordsEvery 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.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| καὶ | kai | And | G2532 → | 9120 times |
| προσκαλεσάμενος | proskalesamenos | having called to [him] | G4341 → | 28 times |
| ἕνα | hena | one | G1520 → | 343 times |
| ἕκαστον | hekaston | each | G1538 → | 81 times |
| τῶν | ton | of the | G3588 → | 19766 times |
| χρεοφειλετῶν | chreopheileton | debtors | G5533 → | |
| τοῦ | tou | of the | G3588 → | 19766 times |
| κυρίου | kuriou | master | G2962 → | 711 times |
| ἑαυτοῦ | he'autou | his own | G1438 → | 322 times |
| ἔλεγεν | elegen | he was saying | G3004 → | 1325 times |
| τῷ | to | to the | G3588 → | 19766 times |
| πρώτῳ· | proto | first; | G4413 → | 152 times |
| πόσον | poson | How much | G4214 → | 27 times |
| ὀφείλεις | opheileis | owe you | G3784 → | 35 times |
| τῷ | to | to the | G3588 → | 19766 times |
| κυρίῳ | kurio | master | G2962 → | 711 times |
| μου; | mou | of me? | G3165 → | 1936 times |
καὶAnd
kaiG2532 →9120 times
προσκαλεσάμενοςhaving called to [him]
proskalesamenosG4341 →28 times
ἕναone
henaG1520 →343 times
ἕκαστονeach
hekastonG1538 →81 times
τῶνof the
tonG3588 →19766 times
χρεοφειλετῶνdebtors
chreopheiletonG5533 →
τοῦof the
touG3588 →19766 times
κυρίουmaster
kuriouG2962 →711 times
ἑαυτοῦhis own
he'autouG1438 →322 times
ἔλεγενhe was saying
elegenG3004 →1325 times
τῷto the
toG3588 →19766 times
πρώτῳ·first;
protoG4413 →152 times
πόσονHow much
posonG4214 →27 times
ὀφείλειςowe you
opheileisG3784 →35 times
τῷto the
toG3588 →19766 times
κυρίῳmaster
kurioG2962 →711 times
μου;of me?
mouG3165 →1936 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
5 stopsEach 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
Matthew 18:24As he began the settlements, a debtor was brought to him owing ten thousand talents.
it leads to
- Psalms 130:3–4
If You, O LORD, kept track of iniquities, then who, O Lord, could stand?
- Psalms 38:4
For my iniquities have overwhelmed me; they are a burden too heavy to bear.
- Luke 13:4
Or those eighteen who were killed when the tower of Siloam collapsed on them: Do you think that they were more sinful than all the others living in Jerusalem?
- Ezra 9:6
and said: “O my God, I am ashamed and embarrassed to lift up my face to You, my God, because our iniquities are higher than our heads, and our guilt has reached the heavens.
- Psalms 40:12
For evils without number surround me; my sins have overtaken me, so that I cannot see. They are more than the hairs of my head, and my heart has failed within me.
- Psalms 130:3–4
Where this verse is studied
On this page
Studies5
About Luke

This page draws on 12 works. Open the list of works
This page draws on Albert Barnes, Notes, Explanatory and Practical, on the Gospels; 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 (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Letter 121, Chapter 6; John Gill, Exposition of the New Testament (1746-1748); Pseudo-Chrysostom, Catena Aurea by Aquinas and Theophylact of Ohrid, Commentary on Luke.
