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Then Jesus said to his disciples, "There was a rich man who had a manager, and the charges were brought to him that this man was squandering his property. So he summoned him and said to him, 'What is this I hear about you? Give me an accounting of your management, because you cannot be my manager any longer.' Then the manager said to himself, 'What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.' So, summoning his master's debtors one by one, he asked the first, 'How much do you owe my master?' He answered, 'A hundred jugs of olive oil.' He said to him, 'Take your bill, sit down quickly, and make it fifty.' Then he asked another, 'And how much do you owe?' He replied, 'A hundred containers of wheat.' He said to him, 'Take your bill and make it eighty.' And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light. And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes.

"Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest in much. If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches? And if you have not been faithful with what belongs to another, who will give you what is your own? No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth."

Theme


We have been given many special gifts, all of which have their origins from God. We have material possessions, position and authority, opportunities, friendships and special relationships. The way we use this plethora of wealth demonstrates our understanding of the reason God gave it to us. If we use it for our own benefit principally then our actions say that God thinks we are more important than others. If we use the gifts we have received in more ecumenical and unconditional ways, then we show a more God-like attitude of love for all people. The parable of the dishonest steward asks us to use prudently the gifts we have today so that we will be ready for God tomorrow.

Spiritual Food For The Journey


The science of ecology came of age in the latter half of the twentieth century. Until approximately 1950 there were few efforts to look seriously at the condition of our earth and what the human race was doing to it; there seemed to be little regard for the future. The was no thought toward conservation of the goods of the earth nor any apparent concern for the state of the land. Rivers were so polluted that in one infamous case the Cuyohoga River in Cleveland caught fire. Strip mining scarred hillsides for decades; garbage began to spill beyond landfills. Oceans were over-fished and wildlife was killed at such great rates that many species became endangered and extinction was a real possibility. The land was overused in some cases and perfectly good agricultural land was misused in other situations.

The 1960s were a catalyst to many reforms including the science of ecology. People began to see that there was a need to use the land wisely and to prepare today for what tomorrow might bring. People began to commemorate "Earth Day" as a celebration of what had been provided by God in our world. People throughout the world were challenged to see their use of the land and its contents with different eyes; they began to see that what they were doing was harmful, not only to contemporary people, but how its destructive nature was hazardous to future generations. Human society began to understand that it had certain responsibilities for what it had been given. People began to understand their role as stewards of God's manifold gifts.

Stewardship is not a concept restricted to material things, but can be applied to any and all the gifts of God. If we possess many of the world's goods and use them only for ourselves or worse yet, abuse or waste them, then we are not being good stewards. We are equally poor stewards if we squander opportunities, whether they be to improve our minds or spirits, to serve others, or to minister to God's people through the Church. Too often we think only of ourselves and little about others. We are also negligent in simply bypassing opportunities that come our way. We think too narrowly; we live for today with no concern for the future.

We must do our best to exercise fully the talents, possessions, and time we have been given. To do any less is to mismanage what we have and thus practice poor stewardship. We must be shrewd in our use of things; we cannot simply allow other people, circumstances, or situations to control us. We must step forward, be counted, and use what we have been given wisely. If we are good stewards we will be rewarded not only with the satisfaction of the maintenance of God's gifts, but we will reap benefits for ourselves in the future. Good stewardship today will produce a great abundance tomorrow!

Application Of The Parable To Contemporary Life

Sermon Openings
1. About thirty miles north of San Francisco, west of Interstate 101, nestled in a quiet and serene valley, you will find Muir Woods. In this place of beauty one can still see nature untouched by human hands. Majestic redwoods grow straight and tall reaching heights many times greater than 200 feet. A beautiful stream runs through the park; wild animals including deer and many species of birds are present. The scene at Muir Woods is nature as God gave it to us.

John Muir, the man whose name graces this patch of untouched nature, was a naturalist and conservationist, but his career was not always one of concern for the land; he had to learn and in many ways be transformed. Born in Scotland in the mid-nineteenth century, Muir emigrated to the United States as a young man in search of fame and fortune. He was an inventor of mechanical devices. Truly a stereotypical man of the world, his philosophy was that the world's resources should be used for one's personal advancement and merit.

In 1867, however, Muir experienced conversion in his attitude toward life. That year while working in his laboratory an accident almost cost him his sight. The experience caused Muir to reevaluate his life and change direction. He moved from the East and began to travel. His journeys took him to California where he visited the Yosemite Valley and Sequoia Forest. In 1876, after surveying the land for several years, Muir asked Congress to adopt a forest conservation program. He believed that the beauty and resources of the land should be appreciated and used by all, not by individuals for personal gain. Muir fought against those who wished to exploit the land for personal profit. In the end John Muir's efforts to conserve the natural wonders of the land were successful. We can see the fruits of his efforts in the national park system which was inaugurated in the first years of the twentieth century by President Theodore Roosevelt.

The legacy of John Muir is one of stewardship, or properly using God's gifts. His new attitude on life, however, would not have been gained had he not in some way encountered God. The dishonest steward was one who was commended by Jesus as using what he possessed wisely for the future. We are encouraged and challenged to do the same.

2. A man once caught stealing was ordered by the king to be hanged. On the way to the gallows the thief said to the governor of the territory that he knew a wonderful secret and that it would be a pity to allow it to die with him. He said that he wanted to disclose the secret to the king. He would plant a seed of a pomegranate in the ground and by means of the secret taught to him by his father he would make the fruit tree grow and bear fruit overnight. With such possibilities the governor decided to bring the thief to the king. The next day the king, accompanied by all the high officers of the state, came to the place where the thief was waiting for them. There the thief dug a hole and said, "This seed must be put in the ground by one who has never stolen or taken anything that does not belong to him. Being a thief, I cannot plant the seed." So he turned to the governor, who said that in his younger days he had taken something which did not belong to him. The treasurer was then approached, but he said that in dealing with such large sums of money he might have entered too much or too little in the records. He was not qualified either. The king himself was asked, but he admitted that when he was a youngster he had kept a necklace belonging to his father. The thief then said, "You are all mighty and powerful and want nothing and yet none of you can plant the seed. But I who have stolen a little because I was starving am to be hanged." The king, pleased with the ruse and prudence of the thief, pardoned him.

This Jewish tale, told by Moses in The Exampla of the Rabbis (1924), shows how the wisdom of the world can be used wisely to negotiate difficult situations and to prepare one for the future. The parable of the dishonest steward provides a challenge for us to see how we can prudently act using the gifts and talents we possess to create a better world for ourselves and others we know.

Points Of Challenge And Questions To Ponder

1. How have we utilized the gifts that we have been given? Are our time, talent, and resources used for the benefit of all or only a select few? Are we able to share the abundance we have received? When do we share and who are the beneficiaries of our goodness?

2. Are we wasteful in our usage of the material world? Do we buy in totally to the mentality that we live in a "throw away" world and thus all becomes disposable? Have we wasted opportunities that come our way because we are too busy, don't plan properly, or simply don't care?

3. Are we shrewd enough to live in the world and use it for the benefit of ourselves and others? Do we have sufficient vision to conduct our affairs with an eye to the future or are we simply living a day-by-day existence?

4. Do we manage the things and people in our lives in responsible ways? Do people who work with us or for us perceive our efforts to be God-centered? Have we chosen, consciously or unconsciously, to make decisions that are fair to the majority?

5. Have we learned from the world, including its vices, or do we reject what we see and hear in society? Has contemporary life become something to avoid? Although the world presents many obstacles to faith, one great challenge is to gain sufficient wisdom to know how to use the world to find solutions to the many difficulties that present themselves to us.

Exegesis And Explanation Of The Parable


Chapter 16 of Luke's Gospel, which forms the evangelist's primary discussion on the concept of possessions, forms a discrete unit that begins and ends with a parable, the dishonest steward and the rich man and Lazarus, each of which begins, "There was a rich man." The warning that one's wealth must be handled wisely is a recurring theme throughout Luke's travel narrative. Jesus denounced the greed of the Pharisees and challenged them to give alms (11:39-41), the rich fool forfeited his soul (12:13-21), the prudent steward was praised (12:42-48), outcasts were called to the great banquet (14:15-24), and a specific warning against possessions was proclaimed (14:33). The parable of the dishonest steward thus comes at the end of a long series of warnings against possessions, relating well to the parable of the prodigal son (15:11-32) which immediately precedes it.

In order to understand this parable some background knowledge of the setting is important. First, it is critical to note that the Pharisees were characterized as lovers of money. Following the precepts of Deuteronomy 28, which speaks of how God provides material blessings to those who obey the law, the Pharisees believed the acquisition of wealth was the highest goal in life. Wealth was understood as a sign of divine approval of the character and conduct of one's life. Jesus' teaching was thus directed to those whom he believed had a misguided understanding of the purpose of God's creation. Second, the reader must understand the significance of the figure of the steward, which played an important role in Hebrew society. In the Old Testament a steward might be a chief slave placed in charge of a master's household or property (Genesis 43:16, 19; 44:1, 4, Isaiah 22:15). In Jesus' parables stewards are expected to invest talents left in their safe-keeping and when they are faithful they are given greater responsibilities (Matthew 25:14-30, Luke 19:12-27). In the parable of the dishonest steward the manager (steward) is one who acts for an absentee landlord. People in these positions had great latitude in their actions, lending out land to tenants and conducting business with third parties for the landlord. It has been conjectured by Scripture scholars that Jesus' use of the image of the steward in his parables led to its use in the early Church to describe the duties of Christians and Church leaders in particular.

The parable of the dishonest steward is one of the most problematic passages in Scripture due to its difficult interpretation and its apparent endorsement of chicanery and blatantly dishonest conduct. The problem of interpreting this parable was recognized by the Church of England in the Revised Prayerbook of 1928 when it provided the parable of the prodigal son as an alternative to the dishonest steward on Trinity IX. Contemporary scholars continue to wrestle with this pericope because of its apparent message, judgments on what precisely constitutes the parable, and how one understands the three applications of the parable found in verses 8b-13.

The first question which scholars debate is what verses constitute the parable; where does it actually end? Four principal views have been given on the parable's structure: (1) Some believe verses 1-7 are the parable with verses 8 and 9 its interpretation. (2) Other scholars say that verses 1-7 constitute the parable with the remainder of the pericope being secondary additions. This view understands verses 1-7 as coming from the lips of Jesus with the rest of the passage being derived from the evangelist or tradition. (3) Certain scholars say that the parable is verses 1-8. This view has the advantage of ending the story with a reaction to the manager's activity, but it raises the question of who the master actually is. (4) Some commentators argue that the parable is verses 1-8a. The addition of "And his master commended the dishonest manager because he had acted shrewdly" to the parable clarifies that the master is the rich man (verse 1), who is also called the master (verses 3 and 5).

In order to approach the question of the parable's interpretation we must first analyze the steward's reasons for his actions. Why did he reduce the debts of his master's creditors and more importantly who lost revenue through the steward's shrewd dealings? The traditional interpretation is that the steward acted dishonestly in falsifying the accounts of his master's debtors in order to obtain goodwill. This understanding raises one difficult question -- if the steward was dishonest why was he commended for what he did and made an example for the disciples to follow? On the other hand, commentators have made several attempts to justify the steward's actions in lowering the master's bills. Some scholars say that the steward lowered the debt by removing his own commission; others believe his motivation was to remove the high and illegal interest figured into the debt by the master, an addition specifically prohibited by Deuteronomy 23:19-20. Both of these attempts to justify the steward's actions encounter several difficulties as well. First, the money owed by the debtors is specifically said to have been owed to the steward's master (16:5). Second, the steward is only called dishonest in the parable after lowering the bills. This fact seems to eliminate any possibility of interpreting his actions as moral. Additionally, any justification of the steward's actions requires information and assumptions that are not provided in the text. It is also apparent in the parable that the steward's actions were selfish (16:4); he was not the least concerned with his master. Thus, most scholars conclude that the steward's actions were dishonest.

The most important conclusion to draw from the parable is that the steward is praised for his shrewdness, not for his dishonesty. The steward demonstrated ingenuity in placing the master in a position that would allow no reasonable alteration of the former's actions. What was the master to do when it became apparent that he had been defrauded? It is reasonable to assume that people in the region would have viewed him as a popular figure when they heard loans had been forgiven in part. His tenants would have praised him as an understanding and generous man. The master could have gone to his debtors and told them it was all a terrible mistake, but such an action most certainly would have canceled any good that had been done. Such a response would have elevated the steward as a champion of the people. On the other hand the master could have simply recognized that he had been outmaneuvered and moved to solidify his reputation for being generous and understanding. In a typically Middle Eastern manner, the rich man chose the latter option.

The message of the parable is important for contemporary Christians as well as those first disciples of Jesus. The master's approval of what the steward did was determined by the latter's prudence. The steward demonstrated how best to use his material possessions to ensure his future security. The dishonest steward thus became a model for Christian disciples, not because of his dishonesty, but because of his prudence. Faced with a crisis the steward judged prudently how to cope with it. Christian disciples, both in Jesus' day and now, are faced with the task of preaching the message of the Kingdom and how material possessions might be used in the light of that crisis. Another message that was important to Jesus' disciples was that if a steward faced with personal disaster can act with such decisiveness and shrewd calculation in a fairly sordid business, should not Jesus' followers use no lesser powers of decision and well-calculated foresight in the affairs of the kingdom of God? Jesus thus tells his followers that for all the dangers associated with possessions, it is possible to manage goods in ways that are appropriate to the Lord's message and the establishment of the Kingdom of God in our world. There is a need to use sound business principles, privilege, and wealth, not for the present, but with a view to future remuneration from God.

The story of the dishonest steward is followed by a series of three possible applications of the parable, each most probably originating from a different setting. Verses 8b-9, distinctly Semitic in origin, equate the children of the world with the steward, suggesting that both surpass the children of the light (Christian disciples) in their dealings with this generation. In other words, Christians can learn something valuable from the prudence of such people. In this light the prudence of the steward is allegorized as an exhortation to Christians for the prudent use, in thought and action, of material possessions. Other interpreters suggest that verse 8 is a call to Christians to be as eager and ingenious in their attempts to gain goodness as the children of the world are prudent in the affairs of business. Verses 10-12 tell the reader that the fulfillment of a small task is the best proof for one's fitness to be entrusted with a bigger or more complex job. Commentators say that here the evangelist is telling his readers that they are not to take flight from the world, but rather to demonstrate faithfulness and Christian witness within the world, while maintaining fidelity to the Christian life. Exegetes believe that verse 13 serves to instruct one in the use of the material world. Wealth, it is suggested, can be a means and opportunity for discovering one's place in the kingdom if used shrewdly for the sake of others. However, caution is advised as wealth often becomes the master. Materialism can enslave us, but God requires exclusive loyalty. Since a person cannot serve two masters, one cannot be devoted both to the acquisition of wealth and to serving God. The choice of having no master is not an option; we may only choose the Lord whom we serve. Some scholars believe that this verse has little to do with the parable proper, but serves to sum up Luke's general attitude toward wealth and fits well the ideal Christian attitude toward material possessions.

Context Of The Parable

Context In The Church Year

Many neighborhood communities today have extensive and often mandatory recycling programs. When we place the garbage at curbside for its collection we are now asked to separate cans, glass, and newspapers. Today these items and many others are readily recycled with the hope that the products we use wisely now can be used again in the future and at the same time eliminate much of the problem of waste management that plagues contemporary society.

Proper stewardship of the gifts of God is equally as timely as our present passion for recycling. Exercising prudence and wisdom in the appropriate use of the gifts of the world is a message that we need. We live in what many call "a throw away society"; everything seems disposable. But we need not throw away what we have been given, but rather we must find ways to use gifts wisely so that they may be useful in the future. This wisdom is precisely what the master commended in his devious servant. Each day of our lives we are challenged to be as enterprising in our use of the gifts of God. Let us not allow any opportunity to pass us today that will help us build our treasure for tomorrow.

Context With Other Gospels

This complex parable of the dishonest steward is found exclusively in Luke. Thus, most commentators believe that the "L" source was used for the parable's construction. Only verse 13, the third of the applications, finds parallels in other Gospels. Matthew 6:24 is a virtual copy of Luke 16:13. Thus, it is clear that the "Q" source was used for the pericope's final verse. One additional parallel is found in the Gospel of Thomas, saying 47. This version seems to have its source in Luke based on its construction and placement in a section of the Gospel where Jesus preaches against the evils of possessions, an idea, as described above, that dominates Luke chapter 16.

Context With First And Second Lessons
First Lesson: Amos 8:4-7. Faithful stewardship has been a problem in our world for many centuries. Amos, a prophet who proclaimed God's word to the Northern Kingdom of Israel, speaks in today's first lesson of what we today call "social justice." He speaks of how people cannot wait to buy and sell; the "New Moon" feast means nothing to them. The attainment of profit is the only objective the people seek. He goes on to say that people cheat others by fixing the scales at market. The rich oppress the poor to the point of selling others as slaves in order to increase one's personal gain.

Amos is succinctly preaching God's warning that the rich and powerful people of Israel have abused their position and authority. They have used the goods and opportunities of this world to make life better for themselves at the expense of others. Not only have the rich and powerful not been good stewards, they have gone one major step further and abused others with the things they have been given by God, most especially their power and authority. God says, however, that he will not forget a thing that has been done. Those who have misused the gifts of God will suffer greatly.

Second Lesson: 1 Timothy 2:1-7. Saint Paul was certainly a man who understood authority. As a leading figure in the Pharisee party, Paul was well versed in the use of power and understood how it can be used properly or abused. Thus, in this pastoral epistle Paul (or most probably one who wrote in Paul's name) prays for those in authority, those who are tasked with using the gifts of the earth wisely. One of those gifts is position and authority. To be a good steward, power and authority must be used for the benefit of all and not for a select few. Therefore, Paul asks that Timothy and those in Timothy's community to ask the Lord to sustain leaders so they may lead undisturbed and tranquil lives, so as to use their authority rightly.

Paul also realized that only through the assistance of God will it ever be possible to implement stewardship fully. Thus, he reminds Timothy that the Son of God, Jesus Christ, the great mediator between God and the human race, is our ransom. If we fix our sights on Jesus then we most assuredly will find the truth and through this discovery come to a greater awareness of our own need to be stewards of God's gifts.