Luke 16:4

Luk 16:4. Ἔγνων, I know [better the Eng. Vers. I am resolved]) He suddenly formed a plan.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_16:4. The word ἔγνων, coming in without any connecting particle, depicts in a lively manner what was passing in his mind, and is true to nature. The aorist is used not as being the same as the perfect, although de Wette will have it so, but expresses the moment of occurrence: I have come to the knowledge. Bengel well says: Subito consilium cepit.

ὅταν μετασταθῶ] when (quando) I shall have been dismissed. He thus expresses himself to indicate the critical point of time, imminent to him by reason of the near experience that he is expecting, after the occurrence of which the δέχεσθαι κ.τ.λ. is to take place. Comp. Luk_16:9.

δέξωνται] the debtors of his master, οἱ ῥηθῆναι μέλλοντες, Euthymius Zigabenus. See Buttmann, Neut. Gr. p. 117 [E. T. 134].

οἴκους] houses, not families (Schulz), comp. Luk_16:9.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 16:4 . ἔγνων : too weak to dig, too proud to beg, he hits upon a feasible scheme at last: I have it, I know now what to do. ἔγνων is the dramatic or tragic aorist used in classics, chiefly in poetry and in dialogue. It gives greater vividness than the use of the present would. δέξωνται : his plan contemplates as its result reception of the degraded steward into their houses by people not named; probably the very people who accused him. We are not to suppose that permanent residence in other people’s houses is in view. Something better may offer. The scheme provides for the near future, helps to turn the next corner.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

may receive me, &c.--Observe his one object--when cast out of one home to secure another. This is the key to the parable, on which there have been many differing views.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. They may receive me] That is, the debtors and tenants, who paid their debts and rents, not in money, but in kind; such as wheat, oil, and other produce of their lands.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(4) I am resolved what to do.—More literally, I know, or even, I knew, as of a man to whom a plan occurs suddenly. The dramatic abruptness of the parable leaves us uncertain who “they” are that are to “receive” him. The context that follows immediately supplies the deficiency. What answers to this, in the interpretation, is the moment when a Church or party or an individual teacher, halts between two policies—one that of striving after righteousness, and the other of secular expediency—and makes up its mind to adopt that which promises the most immediate and most profitable results.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. I am. resolved what to do] The original graphically represents the sudden flash of discovery ‘I have it! I know now what to do.’

into their houses] Literally, “into their own houses” I will confer on them such a boon that they will not leave me houseless. This eating the bread of dependence, which was all the steward hoped to gain after his life of dishonesty, was after all a miserable prospect, Sir_29:22-28. If different parts of the parable shadow forth different truths, we may notice that the steward has not enriched himself; what he has had he has spent. So at death, when we have to render the account of our stewardship to God, we cannot take with us one grain of earthly riches.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I am resolved what to do,.... Or "I know what to do"; I have a scheme in my head, and I am determined to execute it, which will provide for me, and secure me a maintenance:

that when I am put out of the stewardship; drove from Jerusalem, and from the temple and the synagogues:

they may receive me into their houses; either Jews or Gentiles, after their dispersion.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.

Ver. 4. They may receive me] This is that wit he showed for himself, and for the which he is here commended: teaching us by all lawful means (not by any unlawful, as he) to provide for ourselves, and to preserve our reputation.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

I am resolved - He thought of his condition. He looked at the plans which occurred to him. He had been dishonest, and knew that he must lose his place. It would have been better to have “considered before this,” and resolved on a proper course of life, and to be faithful to his trust; and his perplexity here teaches us that dishonesty will sooner or later lead us into difficulty, and that the path of honesty is not only the “right” path, but is the path that is filled with most comfort and peace.

When I am put out ... - When I lose my place, and have no home and means of support.

They may receive me ... - Those who are now under me, and whom I am resolved now to favor. He had been dishonest to his master, and, having “commenced” a course of dishonesty, he did not shrink from pursuing it. Having injured his master, and being now detected, he was willing still farther to injure him, to take revenge on him for removing him from his place, and to secure his own interest still at his expense. He was resolved to lay these persons under such obligations, and to show them so much kindness, that they could not well refuse to return the kindness to him and give him a support. We may learn here,

That one sin leads on to another, and that one act of dishonesty will be followed by many more, if there is opportunity. Men who commit one sin cannot get along “consistently” without committing many more. One lie will demand many more to make it “appear” like the truth, and one act of cheating will demand many more to avoid detection. The beginning of sin is like the letting out of waters, and no man knows, if he indulges in one sin, where it will end. Sinners are selfish. They care more about “themselves” than they do either about God or truth. If they seek salvation, it is only for selfish ends, and because they desire a comfortable “abode” in the future world rather than because they have any regard to God or his cause.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

4. Put out of the stewardship—The steward here was an overseer to the landlord’s estate, namely, his landed property. He bargained with the tenants and took the rents. About to be expelled by his lord, he means now so to make friends of the tenants, that they will furnish him with house and home.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

I am resolved what to do. The first part of the parable teaches, then, this great and all-important lesson to men that they will do well to provide against the day of dismissal from life. The second part points out very vividly how kindness, charity, beneficence, towards those poorer, weaker, more helpless than ourselves is one way, and that a very sure and direct way, of. so providing against the inevitable dissmission, or death.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I know - That is, I am resolved, what to do.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

4. ἔγνων τί ποιήσω. The original graphically represents the sudden flash of discovery, ‘I have it! I know now what to do.’ Subito consilium cepit.’ Bengel.

εἰς τοὺς οἴκους ἑαυτῶν. “Into their own houses.” I will confer on them such a boon that they will not leave me houseless. This eating the bread of dependence, which was all the steward hoped to gain after his life of dishonesty, was, after all a miserable prospect, Sir 29:22-28. If different parts of the parable shadow forth different truths, we may notice that the steward has not enriched himself; what he has had he has spent. So at death, when we have to render the account of our stewardship to God, we cannot take with us one grain of earthly riches.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4.] ἔγνων—not = ἔγνωκα, which would be, ‘I know, as part of my stock of knowledge, I am well aware,’—but implying, I have just arrived at the knowledge,—an idea has just struck me—I have a plan.

δέξωνται—viz. those who are about to be spoken of, the χρεοφειλέται. He has them in his mind.

Observe, the aim of his scheme is that they may receive him into their houses,—give him shelter. This is made use of afterwards in the interpretation, for which see on ver. 9.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

4. ἔγνων. The asyndeton and the aor. express the suddenness of the idea: subito consilium cepit (Beng.). This aor. is sometimes called aoristus tragicus. Burton., § 45. The subject of δειξωνται is the debtors mentioned afterwards. See Blass on Act 13:22.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

They may receive. The debtors of his master (ver. 5).

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.