(14) And the Pharisees also, who were covetous.--The words are important as showing that they had been listening during the previous parable, and that the words, though addressed to the disciples, had been meant also for them. (See Note on Luke 16:1.) The word for "covetous" is literally lovers of money, as distinct from more general cupidity, and as being used by St. Paul in 2Timothy 3:2, and nowhere else in the New Testament, furnishes another instance of community of language between him and the Evangelist.

Derided him.--The verb implies visible rather than audible signs of scorn--the distended nostril, and the sneering lip, the naso suspendere adunco of the Roman satirist. It is, i.e., a word that forcibly expresses the physiognomy of contempt (see Galatians 6:7). Here again we have a word common to the two writers just named. The motive of the derision lies on the surface. That they, the teachers of Israel, should be told that they were like the Unjust Steward, that they were wasting their Lord's goods, that they must make friends with the unrighteous mammon of quite another kind than those whom they were wont to court--this was more than they could stand. They have felt the force of the rebuke, and therefore they stifle it with mockery--

"A little grain of conscience made them sour."

Verse 14. - And the Pharisees also, who were covetous, heard all these things: and they derided him. This shows that many of the dominant sect had been present and had listened to the parable of the unjust steward. Although scrupulous, and in a way religious men, these Pharisees were notorious for their respect and regard for riches, and all that riches purchase, and they felt, no doubt deeply, the Lord's bitter reproach of covetousness. They, the rulers and leaders of Israel, the religious guides, were evidently attacked in such teaching as they had been lately listening to, not the common people whom they so despised. The scornful words alluded to in the expression, "they derided him," were no doubt directed against the outward poverty of the popular Galilaean Teacher. "It is all very well," they would say, "for one springing from the ranks of the people, landless, moneyless, to rail at wealth and the possessors of wealth; we can understand such teaching from one such as you."

16:13-18 To this parable our Lord added a solemn warning. Ye cannot serve God and the world, so divided are the two interests. When our Lord spoke thus, the covetous Pharisees treated his instructions with contempt. But he warned them, that what they contended for as the law, was a wresting of its meaning: this our Lord showed in a case respecting divorce. There are many covetous sticklers for the forms of godliness, who are the bitterest enemies to its power, and try to set others against the truth.And the Pharisees also who were covetous,.... Or lovers of money, the love of which is the root of all evil; and that they were, is evident from their devouring widows' houses, under a pretence of making long prayers for them, Matthew 23:14

heard all these things; as well as the disciples, being in company with them, Luke 15:2 even the parable concerning the unjust steward, and the application of it; and the directions given about using the things of this world, and the distributing of them to the poor, and showing a greater concern for riches of an higher nature:

and they derided him: lift up their nose, or drew it out to him, as the word signifies, in a sneering way; they rejected and despised what he said about their injustice, in their stewardship; the calling of them to an account for it, and the turning of them out of it; and concerning the true use of worldly riches, and the contempt of them; they looked upon themselves safe and secure in the good opinion of the people, and happy in the enjoyment of worldly things; and looked upon him as a weak man, to talk in the manner he did.