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Luke 16:9
Verse
Context
The Parable of the Shrewd Manager
8The master commended the dishonest manager because he had acted shrewdly. For the sons of this age are more shrewd in dealing with their own kind than are the sons of light.9I tell you, use worldly wealth to make friends for yourselves, so that when it is gone, they will welcome you into eternal dwellings.
Sermons






Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The mammon of unrighteousness - Μαμωνα της αδικιας - literally, the mammon, or riches, of injustice. Riches promise Much, and perform Nothing: they excite hope and confidence, and deceive both: in making a man depend on them for happiness, they rob him of the salvation of God and of eternal glory. For these reasons, they are represented as unjust and deceitful. See the note on Mat 6:24, where this is more particularly explained. It is evident that this must be the meaning of the words, because the false or deceitful riches, here, are put in opposition to the true riches, Luk 16:11; i.e. those Divine graces and blessings which promise all good, and give what they promise; never deceiving the expectation of any man. To insinuate that, if a man have acquired riches by unjust means, he is to sanctify them, and provide himself a passport to the kingdom of God, by giving them to the poor, is a most horrid and blasphemous perversion of our Lord's words. Ill gotten gain must be restored to the proper owners: if they are dead, then to their successors. When ye fail - That is, when ye die. The Septuagint use the word εκλειπειν in this very sense, Jer 42:17, Jer 42:22. See the note on Gen 25:8. So does Josephus, War, chap. iv. 1, 9. They may receive you - That is, say some, the angels. Others, the poor whom ye have relieved will welcome you into glory. It does not appear that the poor are meant: 1. Because those who have relieved them may die a long time before them; and therefore they could not be in heaven to receive them on their arrival. 2. Many poor persons may be relieved, who will live and die in their sins, and consequently never enter into heaven themselves. The expression seems to be a mere Hebraism: - they may receive you, for ye shall be received; i.e. God shall admit you, if you make a faithful use of his gifts and graces. He who does not make a faithful use of what he has received from his Maker has no reason to hope for eternal felicity. See Mat 25:33; and, for similar Hebraisms, consult in the original, Luk 6:38; Luk 12:20; Rev 12:6; Rev 16:15.
Jamieson-Fausset-Brown Bible Commentary
Make . . . friends of--Turn to your advantage; that is, as the steward did, "by showing mercy to the poor" (Dan 4:27; compare Luk 12:33; Luk 14:13-14). mammon of unrighteousness--treacherous, precarious. (See on Mat 6:24). ye fail--in respect of life. they may receive you--not generally, "ye may be received" (as Luk 6:38, "shall men give"), but "those ye have relieved may rise up as witnesses for you" at the great day. Then, like the steward, when turned out of one home shall ye secure another; but better than he, a heavenly for an earthly, an everlasting for a temporary habitation. Money is not here made the key to heaven, more than "the deeds done in the body" in general, according to which, as a test of character--but not by the merit of which--men are to be judged (Co2 5:10, and see Mat 25:34-40).
John Gill Bible Commentary
And I say unto you,.... These are the words of Christ, as are also the latter part of the preceding verse, accommodating and applying the parable to his disciples, and for their instruction: make to yourselves friends of the mammon of unrighteousness: by "mammon" are designed riches, wealth, and substance; See Gill on Mat 6:24 and is called "mammon of unrighteousness", because such wealth is often unrighteously detained, and is not made use of to right and good purposes, by the owners of it; or because, generally speaking, it is possessed by unrighteous men; and, for the most part, used in an unrighteous manner, in luxury, pride and intemperance, and is the root, instrument, and means of such unrighteousness: or it maybe rendered "mammon of hurt", or "hurtful mammon"; as it often is to those who are over anxious and desirous of it, or other disuse or misuse of it: or, as best of all, "mammon of falsehood", or "deceitful mammon"; so in the Targum (w), frequent mention is made of , "mammon of falsity"; and stands opposed to "true riches" in Luk 16:10 for worldly riches are very empty and fallacious; wherefore deceitfulness is ascribed to them; and they are called uncertain riches, which are not to be depended upon. Mat 13:22 unless it should be rather thought that it is so called, because gotten in an unrighteous way; as it was by Zacchaeus, and might be by Matthew, one of the disciples, Christ now speaks to, and the publicans and sinners, who were lately become his followers, and whom he advises, as the highest piece of wisdom and prudence, to dispose of in such a manner, as of it to "make" themselves "friends"; not God, Father, Son, and Spirit. These indeed are friends to the saints, but they are not made so by money; reconciliation and redemption are not procured this way; nor is the favour of the judge to be got by such means; the only means of reconciliation, are the blood and death of Christ; though indeed acts of beneficence, rightly performed, are well pleasing to God: nor are the angels meant, who are very friendly to all good men; nor rich men, to whom riches are not to be given, Pro 22:16 but rather riches themselves, which, if not rightly used, and so made friends of, will cry, and be a witness against the owners of them, Jam 5:1 though it may be the poor saints are intended; who by their prayers are capable of doing either a great deal of hurt, or a great deal of good; and it is the interest of rich men to make them their friends: that when ye fail: of money; or "that fails", as the Ethiopic version reads; or rather, when ye leave that, that is, when ye die; so in Jer 42:22 "know certainly that ye shall die"; the Septuagint renders it, "ye shall fall by the sword", &c. they may receive you into everlasting habitations: the mansions of glory, which are many, and of an eternal duration: this is to be understood of their being received thither, not by the poor, to whom they have been benefactors; for though these may now pray for their reception to glory when they die, and will hereafter rejoice at their reception thither; yet they themselves will not be receivers of them, or their introducers into the everlasting tents, or tabernacles: nor are the angels intended, who carry the souls of the righteous into Abraham's bosom, and will gather the elect together at the last day; for not they, but God and Christ, receive the saints to glory: the words may be rendered impersonally, "you may be received"; in a way of welldoing, though not for it; mention is made of the "everlasting tabernacles", in "Their glory also will I take unto me, and give these the everlasting tabernacles, which I had prepared for them.'' (2 Esdras 2:11) and so the phrase may be rendered here, as opposed to the earthly and perishable tabernacles of the body Co2 5:1 (w) Targum in Job xxvii. 8. & in Isa v. 23. & xxxiii. 15. & in Ezek. xxii. 27. & in Hos. v. 11.
Tyndale Open Study Notes
16:9 worldly resources: This is a better translation than the traditional “mammon of unrighteousness” (KJV). Believers are to use their resources wisely for spiritual benefit. • they will welcome you to an eternal home: They are probably the friends. Just as the manager’s friends would give him security, the friends we win to the Kingdom will warmly welcome us for eternity.
Luke 16:9
The Parable of the Shrewd Manager
8The master commended the dishonest manager because he had acted shrewdly. For the sons of this age are more shrewd in dealing with their own kind than are the sons of light.9I tell you, use worldly wealth to make friends for yourselves, so that when it is gone, they will welcome you into eternal dwellings.
- Scripture
- Sermons
- Commentary
(John - Part 42): Life After Death - the Death and Raising of Lazarus
By A.W. Tozer4.0K53:36ExpositionalPSA 90:12ECC 12:7ISA 65:17LUK 16:9ROM 8:181TI 6:191JN 3:2The video is a summary of a sermon by a German theologian named von Hügel. He emphasizes that the only things that seem to move people's emotions in this world are worldly things like business, sports, travel, and pleasure. However, von Hügel argues that the only things worthy of moving our emotions are those related to the world to come, to eternity. He encourages the audience to use their money wisely, knowing that even small acts of generosity can have eternal significance. Lastly, von Hügel reminds the listeners that the knowledge of life after death can help us endure difficult times.
Riches That Bring No Sorrow
By A.W. Tozer3.8K41:30RichesGEN 12:1PRO 10:22MAT 6:33LUK 16:9JHN 14:1In this sermon, the preacher reflects on the observations and thoughts of an old man named Solomon. Solomon had lived a life of luxury and abundance, but as time was running out for him, he began writing proverbs. The preacher emphasizes the importance of using our time wisely and making a difference as Christians. He also mentions the significance of making friends with our money, as Jesus taught, so that in the future, those we have helped will welcome us into eternal blessings. The sermon encourages believers to live a life that is rich in spiritual wealth and to make a lasting impact on others.
Integrity: Prosperity Gospel by Femi Adeley
By Femi Adeleye2.0K11:31ISA 1:17MAT 13:22LUK 6:38LUK 12:15LUK 16:9JHN 10:101TI 6:10JAS 2:5This sermon addresses the dangers and misconceptions of the prosperity gospel, highlighting how it can lead to materialism, misinterpretation of Scripture, and a focus on personal gain rather than true worship and service. It emphasizes the need to discern false teachings, prioritize the needs of the poor, and return to the simplicity and compassion of Christ in our lives.
Personal Holiness - Part 2
By William MacDonald1.5K43:25HolinessLUK 16:9EPH 5:15In this sermon, the speaker emphasizes the importance of being found doing the right things when the Lord returns. The imminent return of Jesus is seen as a powerful motive for living a holy life. The speaker encourages believers to feed their new nature and not indulge in the desires of their old, corrupt nature. The sermon also addresses the need to make wise decisions regarding the use of money and to consider if certain actions are fitting behavior for a child of God. The speaker references 1 John 2:28 and highlights the importance of having confidence and not being ashamed before the Lord at his coming.
World Salt Conference
By Paris Reidhead55944:06ConferenceGEN 12:3MAT 28:19MRK 16:15LUK 16:9ACT 1:8ROM 10:14REV 7:9In this sermon, the speaker emphasizes that the Bible is not just a book that teaches about missions, but it is actually a missionary book. The Bible reveals God's love and his purpose to gather a people to himself. The speaker uses an illustration of giving money to missionaries in Brazil to explain the concept of giving a portion of our lives to God. He highlights the importance of understanding the missionary nature of the Bible in order to truly comprehend its message.
Our Daily Homily - 2 Peter
By F.B. Meyer0Eternal RewardGod's TimelessnessPSA 90:4ISA 40:28MAT 25:21LUK 16:92CO 5:10HEB 11:62PE 1:52PE 1:112PE 2:92PE 3:8F.B. Meyer emphasizes the significance of entering the eternal kingdom with an abundant and choral welcome, contrasting two types of entrances: one weary and unrecognized, and the other celebrated and joyful. He encourages believers to cultivate Christian graces diligently, as these will lead to a glorious reception in heaven, akin to a Roman conqueror's triumphant return. Meyer illustrates God's protective presence through a story of a pastor who was spared from harm by divine intervention, highlighting that God knows how to deliver the godly. He also reflects on God's timeless nature, reminding us that what seems long to us is but a moment to Him, urging faith in His ability to accomplish great things swiftly.
The Use of Money
By John Wesley0StewardshipGenerosityMAT 6:19LUK 16:9John Wesley emphasizes the wise use of money, urging Christians to view themselves as stewards of God's resources. He explains that money itself is not evil, but the love of it can lead to sin, and encourages believers to gain, save, and give wisely. Wesley outlines three key principles: gain all you can without harming yourself or others, save all you can by avoiding unnecessary expenses, and give all you can to support the needy and the work of God. He warns against the dangers of indulgence and encourages a life of generosity that reflects one's faith in Christ. Ultimately, Wesley calls for a faithful stewardship that prepares believers for eternal life.
Against Romanism No Iii. on Purgatory
By J.H. Newman0ISA 4:4MAL 3:3MAT 12:32LUK 16:91CO 3:15Archbishop Ussher's Answer to a Jesuit leads to an inquiry about the Roman tenet of Purgatory, after deducting evidence from early Church usages. Ussher's explanations challenge the prima facie evidence supporting the doctrine. The sermon delves into the history of the rise of the doctrine of Purgatory, exploring the opinions in the early Church concerning it. The doctrine of Purgatory seems to have originated from the human mind's conjectures about future destinies, coinciding with obscure texts of Scripture, leading to various suppositions and speculations. The sermon highlights the influence of miracles, visions, and obscure texts in shaping the belief in Purgatory.
A Willing Sacrifice
By Paris Reidhead0LUK 16:9Paris Reidhead preaches about the importance of unwavering commitment to God's will, using the example of Apostle Paul's determination to follow God's plan despite knowing it would lead to suffering and persecution. Reidhead emphasizes the need for believers to stand firm in their faith, even if it means facing opposition from friends or the world, and to prioritize God's will above personal comfort or safety. He challenges listeners to have a deep, unshakable relationship with Jesus Christ, being willing to go through any trial or hardship for the sake of glorifying Him.
Both and Not Either Or
By Paris Reidhead0LUK 16:9JHN 3:16ACT 1:8ROM 4:13JUD 1:25Paris Reidhead preaches about the importance of being witnesses for Christ both in our immediate surroundings and to the ends of the earth. He emphasizes the need to understand the difference between 'either or' and 'both and' in fulfilling the Great Commission. Reidhead shares powerful stories of individuals like Mrs. Cordican who lived out their faith by serving and witnessing in their communities, impacting lives for eternity. He challenges listeners to examine their own lives and ask if they are truly fulfilling their calling to be witnesses for Christ in all areas of their lives.
The Divine Imperative
By Paris Reidhead0MAT 4:19LUK 12:48LUK 16:9ACT 1:8HEB 11:6Paris Reidhead emphasizes the importance of following the call to a Person, Jesus Christ, rather than a specific place or work. He shares stories of individuals like Sofie and Kwabena Darko who found their mission fields right where they were, impacting lives through their obedience and generosity. Reidhead challenges listeners to be actively involved in missions wherever they are, whether in their neighborhood or across the world, by being faithful stewards of their resources and opportunities.
Hebrews 1:1-4
By St. John Chrysostom0MAT 5:22LUK 16:9LUK 21:2EPH 5:27HEB 1:1John Chrysostom preaches about the superiority of God speaking to us through His Son, Jesus Christ, compared to the prophets and angels. He emphasizes the abundant grace that surpasses sin, the importance of Christ purging our sins, and the need for believers to remain pure and avoid speaking evil. Chrysostom warns about the consequences of sinful actions and encourages almsgiving as a way to quench the fires of punishment and receive God's everlasting benefits through good works and a willing heart.
Exposition on Psalm 113
By St. Augustine0PSA 112:1PSA 112:4PSA 112:7MAT 19:28LUK 16:9St. Augustine preaches on the importance of humility and childlike faith in praising the Lord, emphasizing that pride hinders one from entering the kingdom of heaven. He reflects on the exaltation of the humble by God, who lifts them from destitution and sets them among princes, urging believers to embrace humility and not despise being under the Lord's right hand.
Exposition on Psalm 66
By St. Augustine0MAT 6:1MAT 12:39MAT 25:42LUK 16:9JHN 14:6ROM 10:4ROM 11:251CO 1:261CO 15:54PHP 2:12COL 1:18St. Augustine preaches about the importance of recognizing Christ as the Resurrection and the hope of Christians, contrasting the Jewish hope of resurrection with the universal hope offered to Gentiles through Jesus Christ. He emphasizes the need for believers to surrender their pride and boast in God's grace, offering themselves as whole sacrifices to God. St. Augustine encourages believers to pass through trials of fire and water, symbolizing tribulations and prosperity, with faith and perseverance, offering prayers and sacrifices to God with sincerity and humility.
(Through the Needle's Eye) 5 - Lay Not Up for Yourselves Treasures
By David Servant0MAT 6:19MAT 6:25LUK 16:9JAS 5:1David Servant preaches on the dangers of serving money (mammon) over God, emphasizing Jesus' teachings in the Sermon on the Mount. He highlights the contrast between laying up treasures on earth versus in heaven, the significance of having a clear eye focused on God's truth, and the impossibility of serving both God and mammon. Servant delves into the ethical implications of benefiting from cheap foreign labor, challenging listeners to consider how their wealth is acquired and used, and how greed can lead to exploitation and injustice. He draws parallels between James' condemnation of the rich and Jesus' teachings, urging a reevaluation of priorities and a shift towards seeking God's kingdom and righteousness above material gain.
Of Well-Using Abundance
By William Gouge0JOB 1:21PSA 62:10PRO 3:9LUK 16:91CO 7:311TI 6:17William Gouge emphasizes the importance of using worldly abundance wisely, drawing from the examples of patriarchs like Job, David, and Solomon. He provides both negative and affirmative rules for handling riches, cautioning against placing too much value on earthly possessions and encouraging the use of wealth for good works and charity. Gouge reminds his audience to honor the Lord with their substance, be ready to let go of possessions if needed, and ultimately trust in the living Lord rather than in uncertain riches.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The mammon of unrighteousness - Μαμωνα της αδικιας - literally, the mammon, or riches, of injustice. Riches promise Much, and perform Nothing: they excite hope and confidence, and deceive both: in making a man depend on them for happiness, they rob him of the salvation of God and of eternal glory. For these reasons, they are represented as unjust and deceitful. See the note on Mat 6:24, where this is more particularly explained. It is evident that this must be the meaning of the words, because the false or deceitful riches, here, are put in opposition to the true riches, Luk 16:11; i.e. those Divine graces and blessings which promise all good, and give what they promise; never deceiving the expectation of any man. To insinuate that, if a man have acquired riches by unjust means, he is to sanctify them, and provide himself a passport to the kingdom of God, by giving them to the poor, is a most horrid and blasphemous perversion of our Lord's words. Ill gotten gain must be restored to the proper owners: if they are dead, then to their successors. When ye fail - That is, when ye die. The Septuagint use the word εκλειπειν in this very sense, Jer 42:17, Jer 42:22. See the note on Gen 25:8. So does Josephus, War, chap. iv. 1, 9. They may receive you - That is, say some, the angels. Others, the poor whom ye have relieved will welcome you into glory. It does not appear that the poor are meant: 1. Because those who have relieved them may die a long time before them; and therefore they could not be in heaven to receive them on their arrival. 2. Many poor persons may be relieved, who will live and die in their sins, and consequently never enter into heaven themselves. The expression seems to be a mere Hebraism: - they may receive you, for ye shall be received; i.e. God shall admit you, if you make a faithful use of his gifts and graces. He who does not make a faithful use of what he has received from his Maker has no reason to hope for eternal felicity. See Mat 25:33; and, for similar Hebraisms, consult in the original, Luk 6:38; Luk 12:20; Rev 12:6; Rev 16:15.
Jamieson-Fausset-Brown Bible Commentary
Make . . . friends of--Turn to your advantage; that is, as the steward did, "by showing mercy to the poor" (Dan 4:27; compare Luk 12:33; Luk 14:13-14). mammon of unrighteousness--treacherous, precarious. (See on Mat 6:24). ye fail--in respect of life. they may receive you--not generally, "ye may be received" (as Luk 6:38, "shall men give"), but "those ye have relieved may rise up as witnesses for you" at the great day. Then, like the steward, when turned out of one home shall ye secure another; but better than he, a heavenly for an earthly, an everlasting for a temporary habitation. Money is not here made the key to heaven, more than "the deeds done in the body" in general, according to which, as a test of character--but not by the merit of which--men are to be judged (Co2 5:10, and see Mat 25:34-40).
John Gill Bible Commentary
And I say unto you,.... These are the words of Christ, as are also the latter part of the preceding verse, accommodating and applying the parable to his disciples, and for their instruction: make to yourselves friends of the mammon of unrighteousness: by "mammon" are designed riches, wealth, and substance; See Gill on Mat 6:24 and is called "mammon of unrighteousness", because such wealth is often unrighteously detained, and is not made use of to right and good purposes, by the owners of it; or because, generally speaking, it is possessed by unrighteous men; and, for the most part, used in an unrighteous manner, in luxury, pride and intemperance, and is the root, instrument, and means of such unrighteousness: or it maybe rendered "mammon of hurt", or "hurtful mammon"; as it often is to those who are over anxious and desirous of it, or other disuse or misuse of it: or, as best of all, "mammon of falsehood", or "deceitful mammon"; so in the Targum (w), frequent mention is made of , "mammon of falsity"; and stands opposed to "true riches" in Luk 16:10 for worldly riches are very empty and fallacious; wherefore deceitfulness is ascribed to them; and they are called uncertain riches, which are not to be depended upon. Mat 13:22 unless it should be rather thought that it is so called, because gotten in an unrighteous way; as it was by Zacchaeus, and might be by Matthew, one of the disciples, Christ now speaks to, and the publicans and sinners, who were lately become his followers, and whom he advises, as the highest piece of wisdom and prudence, to dispose of in such a manner, as of it to "make" themselves "friends"; not God, Father, Son, and Spirit. These indeed are friends to the saints, but they are not made so by money; reconciliation and redemption are not procured this way; nor is the favour of the judge to be got by such means; the only means of reconciliation, are the blood and death of Christ; though indeed acts of beneficence, rightly performed, are well pleasing to God: nor are the angels meant, who are very friendly to all good men; nor rich men, to whom riches are not to be given, Pro 22:16 but rather riches themselves, which, if not rightly used, and so made friends of, will cry, and be a witness against the owners of them, Jam 5:1 though it may be the poor saints are intended; who by their prayers are capable of doing either a great deal of hurt, or a great deal of good; and it is the interest of rich men to make them their friends: that when ye fail: of money; or "that fails", as the Ethiopic version reads; or rather, when ye leave that, that is, when ye die; so in Jer 42:22 "know certainly that ye shall die"; the Septuagint renders it, "ye shall fall by the sword", &c. they may receive you into everlasting habitations: the mansions of glory, which are many, and of an eternal duration: this is to be understood of their being received thither, not by the poor, to whom they have been benefactors; for though these may now pray for their reception to glory when they die, and will hereafter rejoice at their reception thither; yet they themselves will not be receivers of them, or their introducers into the everlasting tents, or tabernacles: nor are the angels intended, who carry the souls of the righteous into Abraham's bosom, and will gather the elect together at the last day; for not they, but God and Christ, receive the saints to glory: the words may be rendered impersonally, "you may be received"; in a way of welldoing, though not for it; mention is made of the "everlasting tabernacles", in "Their glory also will I take unto me, and give these the everlasting tabernacles, which I had prepared for them.'' (2 Esdras 2:11) and so the phrase may be rendered here, as opposed to the earthly and perishable tabernacles of the body Co2 5:1 (w) Targum in Job xxvii. 8. & in Isa v. 23. & xxxiii. 15. & in Ezek. xxii. 27. & in Hos. v. 11.
Tyndale Open Study Notes
16:9 worldly resources: This is a better translation than the traditional “mammon of unrighteousness” (KJV). Believers are to use their resources wisely for spiritual benefit. • they will welcome you to an eternal home: They are probably the friends. Just as the manager’s friends would give him security, the friends we win to the Kingdom will warmly welcome us for eternity.