Luke 16:14

KJV

And the Pharisees also, who were covetous, heard all these things: and they derided him.

KJV (with Strong's)

And {G1161} the Pharisees {G5330} also {G2532}, who were {G5225} covetous {G5366}, heard {G191} all {G3956} these things {G5023}: and {G2532} they derided {G1592} him {G846}.

Complete Jewish Bible

The P’rushim heard all this, and since they were money-lovers, they ridiculed him.

Berean Standard Bible

The Pharisees, who were lovers of money, heard all of this and were scoffing at Jesus.

American Standard Version

And the Pharisees, who were lovers of money, heard all these things; and they scoffed at him.

Commentary

### SUMMARY
Luke 16:14 captures a pivotal moment of confrontation, revealing the deep-seated spiritual opposition Jesus faced from the religious elite. Following His challenging teachings on wealth and stewardship, the Pharisees, explicitly identified as covetous, reacted with open scorn and derision, demonstrating their profound resistance to a message that exposed their materialism and challenged their established values. This verse starkly illustrates the clash between the Kingdom of God's priorities and the world's pursuit of riches.

### CONTEXT
* **Literary Context:** This verse serves as a crucial transition and immediate reaction point within Luke's Gospel, directly following Jesus' profound teachings on wealth and stewardship in [Luke 16:1-13](/luke/16-1-13 "Luke 16:1-13 - The Parable of the Unjust Steward and Serving Two Masters"). The preceding passage includes the Parable of the Unjust Steward, which, despite its initial complexity, culminates in Jesus' clear instruction to use worldly wealth for eternal purposes and the emphatic declaration that "[No servant can serve two masters](/luke/16-13 "Luke 16:13 - Serving God and Mammon")" (Luke 16:13). The Pharisees' reaction in [Luke 16:14](/luke/16-14 "Luke 16:14 - The Pharisees Deride Jesus") is not a random interjection but a direct response to a message that struck at the core of their values and exposed their hypocrisy regarding money. It sets the stage for the subsequent Parable of the Rich Man and Lazarus ([Luke 16:19-31](/luke/16-19-31 "Luke 16:19-31 - The Parable of the Rich Man and Lazarus")), which further elaborates on the eternal consequences of covetousness and indifference to the poor.
* **Historical & Cultural Context:** The Pharisees were a prominent Jewish religious and political sect during the Second Temple period, known for their meticulous adherence to the Mosaic Law and their extensive oral traditions. They held considerable influence among the common people and were often seen as the epitome of piety. However, Jesus consistently critiqued their outward show of righteousness, which often masked inner corruption and a love for worldly acclaim and material possessions. Their covetousness, as explicitly stated in this verse, was a stark contradiction to the spirit of the Law they claimed to uphold. In a society where wealth was often seen as a sign of divine favor, Jesus' teachings on the dangers of riches and the call to radical stewardship directly challenged the prevailing cultural norms and the Pharisees' self-perception and public image. Their derision reflects not just disagreement, but a deep-seated offense at having their true motivations exposed.
* **Key Themes:** [Luke 16:14](/luke/16-14 "Luke 16:14 - The Pharisees' Reaction to Jesus") contributes significantly to several major themes in Luke's Gospel and the broader biblical narrative. Firstly, it highlights the **danger of covetousness and the love of money**, which Jesus consistently warns against as a rival master to God, as seen in [Luke 12:15](/luke/12-15 "Luke 12:15 - Beware of Covetousness"). Secondly, it underscores the theme of **rejection of divine truth**, particularly by those who claim religious authority but whose hearts are hardened by worldly desires. The Pharisees' derision is a recurring motif in the Gospels, illustrating their consistent opposition to Jesus' message and person, often culminating in their attempts to trap or discredit Him (e.g., [Luke 11:53-54](/luke/11-53-54 "Luke 11:53-54 - Scribes and Pharisees Oppose Jesus")). Finally, the verse powerfully illustrates the **exposure of hypocrisy**, a central critique Jesus levels against the Pharisees throughout His ministry. While they presented themselves as righteous, their internal disposition, particularly their avarice, stood in stark contrast to the values of the Kingdom of God, as Jesus warned against their "[leaven of the Pharisees, which is hypocrisy](/luke/12-1 "Luke 12:1 - Beware of the Leaven of the Pharisees")" (Luke 12:1).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **covetous (Greek, _philárgyros'_):** From _philos_ (fond of) and _argyros_ (silver/money), this word literally means "fond of silver" or "lover of money." It is a strong and direct indictment, indicating not merely a desire for wealth but a deep-seated affection and devotion to it. This term reveals the Pharisees' core allegiance was to material gain rather than spiritual truth, making them particularly resistant to Jesus' teachings on stewardship and the dangers of wealth.
* **heard (Greek, _akoúō'_):** A primary verb meaning "to hear" in various senses, including to give audience, to come to the ears, or to understand. In this context, it implies that the Pharisees not only physically perceived Jesus' words but also comprehended their meaning and implications. Their subsequent derision indicates that their hearing was not accompanied by acceptance or repentance, but rather by a hostile rejection of the truth that exposed their inner state.
* **derided (Greek, _ekmyktērízō'_):** From _ek_ (out) and _myktērízō_ (to turn up the nose, scoff), this verb means "to sneer outright at," "to mock with contempt," or "to ridicule." It conveys an open, disdainful, and scornful expression of ridicule. This was not a quiet disagreement but an overt act of contempt, demonstrating their utter disrespect for Jesus and the divine message He proclaimed, stemming from their unwillingness to relinquish their covetous grip on worldly values.

#### Verse Breakdown
* **"And the Pharisees also, who were covetous, heard all these things:"** This clause immediately identifies the audience and their defining characteristic. The "Pharisees" represent the religious establishment, often portrayed as resistant to Jesus. The parenthetical description "who were covetous" is a crucial interpretive key, directly linking their internal disposition (love of money) to their subsequent reaction. They "heard all these things," referring to Jesus' preceding teachings on stewardship, the proper use of wealth, and the impossibility of serving both God and mammon. Their hearing was not passive; it was an engagement with a message that directly challenged their core values.
* **"and they derided him."** This final clause reveals their active and hostile response. "Derided" signifies open mockery, scoffing, and contempt. Their scorn was not merely intellectual disagreement but a visceral, emotional rejection of Jesus and His message. This derision stemmed from the fact that Jesus' teaching directly exposed their hypocrisy and the idolatry of their hearts, which were set on wealth and worldly status rather than on God. Their reaction highlights the profound spiritual chasm between Jesus' Kingdom values and their own.

#### Literary Devices
The verse employs several powerful literary devices. **Characterization** is central, as the Pharisees are explicitly defined by their "covetousness," immediately establishing their moral and spiritual state as the root cause of their reaction. This direct labeling is a strong authorial comment. **Irony** is also present: those who were supposed to be spiritual leaders, meticulously adhering to the Law, are revealed to be enslaved by materialism, scoffing at divine truth. Their outward piety is contrasted with their inward greed. Furthermore, the verse uses **Contrast** to highlight the stark opposition between Jesus' teachings (which call for spiritual devotion and detachment from wealth) and the Pharisees' worldly values. This contrast sets up the subsequent parable of the Rich Man and Lazarus, further emphasizing the eternal consequences of such a worldview.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 16:14 serves as a profound theological statement on the human heart's resistance to divine truth, especially when that truth exposes cherished idols. The Pharisees' covetousness illustrates how the love of money can blind individuals to spiritual realities and harden them against the very Word of God. Their derision is a manifestation of a deeper spiritual rebellion, where self-interest and worldly allegiances override a humble reception of God's challenging call. This verse underscores the biblical principle that one cannot serve two masters, and that true discipleship demands an undivided heart, free from the entangling grip of materialism. It highlights the eternal conflict between the values of the Kingdom of God and the values of this world, emphasizing that genuine faith requires a reorientation of priorities from earthly gain to heavenly treasure.

* [Matthew 6:24](/matthew/6-24 "Matthew 6:24 - No One Can Serve Two Masters")
* [1 Timothy 6:10](/1_timothy/6-10 "1 Timothy 6:10 - The Love of Money is the Root of All Evil")
* [James 4:4](/james/4-4 "James 4:4 - Friendship with the World is Enmity with God")

### REFLECTION AND APPLICATION
The Pharisees' reaction in Luke 16:14 is a timeless mirror for every believer. Their covetousness, leading to derision of Christ's truth, serves as a sobering warning: the love of money, or indeed any earthly idol, can profoundly distort our spiritual vision and harden our hearts against God's Word. This verse compels us to honestly examine our own allegiances. Are our hearts truly devoted to God, or are we secretly serving "mammon" – whether it be financial security, status, possessions, or any other worldly pursuit? When God's Word challenges our comfortable assumptions, exposes our hidden sins, or calls us to radical obedience, how do we respond? Do we humble ourselves in repentance and reorientation, or do we, like the Pharisees, scoff and reject the truth because it threatens our self-interest or exposes our hypocrisy? True spiritual health requires a continuous process of self-assessment, ensuring that our inner life aligns with our outward profession, and that our love for God outweighs all other loves.

#### Questions for Reflection
* **What "things" in my life (possessions, status, security) might be acting as rival masters to God, preventing me from fully embracing His truth?**
* **How do I typically react when God's Word challenges my comfortable beliefs or exposes areas of sin in my life? Is my heart open to conviction, or prone to resistance?**
* **In what ways might I, like the Pharisees, be outwardly religious but inwardly covetous or hypocritical?**
* **How can I cultivate a heart that prioritizes spiritual riches over material gain, and responds to divine truth with humility rather than derision?**

### FAQ

**Why were the Pharisees described as "covetous" in this specific context?**

Answer: The description of the Pharisees as "covetous" (Greek: _philárgyros_, meaning "lovers of money") is crucial because it directly explains their negative reaction to Jesus' preceding teachings. Jesus had just delivered the [Parable of the Unjust Steward](/luke/16-1-13 "Luke 16:1-13 - The Parable of the Unjust Steward and Serving Two Masters"), which emphasized using worldly wealth for eternal purposes, and concluded with the stark declaration that "[No servant can serve two masters](/luke/16-13 "Luke 16:13 - Serving God and Mammon"); for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money" (Luke 16:13). This message directly challenged the Pharisees' values. As religious leaders, they likely enjoyed a certain level of wealth and prestige, and their love for money meant they could not accept a teaching that called for radical detachment from it. Their covetousness was the root cause of their spiritual blindness and hostility towards Jesus' truth.

**What does it mean that the Pharisees "derided" Jesus?**

Answer: The Greek word for "derided" is _ekmyktērízō_, which means "to turn up the nose at," "to scoff," or "to mock with contempt." It implies an open, disdainful, and scornful expression of ridicule, rather than a mere intellectual disagreement. This was an active, public display of disrespect for Jesus and His message. Their derision stemmed from the fact that Jesus' teaching on wealth exposed their hypocrisy and challenged their deeply held values. Instead of humbling themselves and repenting, they reacted with scorn, demonstrating their unwillingness to yield their hearts to God's truth when it conflicted with their worldly desires. This reaction is a powerful illustration of how a hardened heart resists divine revelation.

### CHRIST-CENTERED FULFILLMENT
Luke 16:14, with the Pharisees' covetousness and derision, powerfully foreshadows the ultimate rejection of Christ by those whose hearts were set on earthly gain rather than heavenly truth. Jesus, the embodiment of divine wisdom and the true "treasure" of the Kingdom, consistently challenged the world's values, calling His followers to a radical reorientation of their priorities. He Himself lived a life of humility and poverty, having "[nowhere to lay his head](/luke/9-58 "Luke 9:58 - The Son of Man Has Nowhere to Lay His Head")" (Luke 9:58), demonstrating that true riches are found not in material possessions but in fellowship with God. The Pharisees' derision of Jesus for His teachings on wealth is a microcosm of their broader rejection of Him as the Messiah, for He did not fit their preconceived notions of a worldly, power-wielding king. In Christ, we see the perfect antithesis to covetousness; He "though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich" ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Poverty for Our Riches")). He is the one who calls us to "[lay up for yourselves treasures in heaven](/matthew/6-19-21 "Matthew 6:19-21 - Lay Up Treasures in Heaven")" (Matthew 6:19-21), where neither moth nor rust destroys, and where our hearts truly belong. The Pharisees' failure to recognize Him as the ultimate treasure led to their spiritual impoverishment and eternal loss, highlighting that Christ alone is the true fulfillment of all our longings, far surpassing any earthly wealth.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 23:35

And the people stood beholding. And the rulers also with them derided [him], saying, He saved others; let him save himself, if he be Christ, the chosen of God.

Luke 20:47

Which devour widows' houses, and for a shew make long prayers: the same shall receive greater damnation.

Jeremiah 6:13

For from the least of them even unto the greatest of them every one [is] given to covetousness; and from the prophet even unto the priest every one dealeth falsely.

Jeremiah 8:10

Therefore will I give their wives unto others, [and] their fields to them that shall inherit [them]: for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely.

Isaiah 56:11

Yea, [they are] greedy dogs [which] can never have enough, and they [are] shepherds [that] cannot understand: they all look to their own way, every one for his gain, from his quarter.

Luke 12:15

And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth.

Hebrews 11:36

And others had trial of [cruel] mockings and scourgings, yea, moreover of bonds and imprisonment: