16:10 “The one who is faithful in a very little 1 is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 16:11 If then you haven’t been trustworthy 2 in handling worldly wealth, 3 who will entrust you with the true riches? 4 16:12 And if you haven’t been trustworthy 5 with someone else’s property, 6 who will give you your own 7 ? 16:13 No servant can serve two masters, for either he will hate 8 the one and love the other, or he will be devoted to the one and despise 9 the other. You cannot serve God and money.” 10
16:14 The Pharisees 11 (who loved money) heard all this and ridiculed 12 him. 16:15 But 13 Jesus 14 said to them, “You are the ones who justify yourselves in men’s eyes, 15 but God knows your hearts. For what is highly prized 16 among men is utterly detestable 17 in God’s sight.
16:16 “The law and the prophets were in force 18 until John; 19 since then, 20 the good news of the kingdom of God 21 has been proclaimed, and everyone is urged to enter it. 22 16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter 23 in the law to become void. 24
[16:13] sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.
[16:15] 15 tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.
[16:16] 18 tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).
[16:16] 22 tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.
[16:18] 25 sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.