By James Riley Strange, Ph.D.
Associate Professor of New Testament, Samford University
Exploit Your Friends
Luke 16:1–13
In our final lesson on Jesus’ difficult teachings we read a parable that seems to teach immoral behavior. Many commentators despair of finding an adequate interpretation and with good reason for the gospel itself appears to give the parable more than one application.
We begin by noting based on the wealthy characters and the patron-client system implied in Luke 16:4 this parable assumes either an urban environment or the system of
moderate-sized farm estates that dotted Roman Palestine.
We are held accountable for how we use our resources and opportunities (1–2).
In the previous section Jesus spoke to Pharisees and scribes (Luke 15:1–3). Now He instructs His disciples. “Manager” can also be translated “steward.” In verse 3 the manager refers to the rich man as his “master” or “lord,” which could imply that the manager is a slave.
However, the man’s dismissal and the possibility of being reduced to begging show he is a hired servant. Because Jesus is also “the Lord” in Luke, the parable invites comparison with Jesus and His followers.
We are to be wise in the way we use our resources and opportunities. (3–9)
It is clear the manager is guilty of the charge in verse 1 for he assumes he will lose his position rather than be found innocent. He devises a plan to place a group of wealthy people in his debt by reducing their monetary debt to his master. In the Roman world Jesus’ parable assumes the manager probably hopes to become a client to these people — now his patrons — who can afford to buy on credit 100 “baths” (over 600 gallons) of olive oil and 100 “kors” (over 20 tons) of wheat.
Patrons commonly invited their clients to dinner parties which helps to explain the manager’s plan in verse 4. The first part of verse 8 comes as a surprise. When the lord learns of the scheme he commends the manager for acting “shrewdly” or “prudently.”
When Jesus begins to draw out a moral in the second half of verse 8, He says the “children of light” (His followers) need to be as shrewd or prudent as the “children of this age” (nonbelievers). More striking, however, is Jesus’ instruction in verse 9 that His disciples “make friends by means of dishonest wealth” (NRSV) or “unrighteous wealth” (ESV).
Rather than talking about wealth gained by dishonest means Jesus is characterizing all wealth as “unrighteous.” The key comes in verse 11 where Jesus contrasts this kind of wealth not with wealth gained honestly but with “true riches.”
Perhaps because of the problems with which He must deal Jesus’ teachings about wealth are consistently negative in Luke (see 16:13–15 and 18:25), though some wealthy disciples endow His mission (Luke 8:1–3). Furthermore it is important to remember the lord doesn’t commend the manager for acting immorally. Rather the manager reduces debts. Despite his self-serving motives he does good by acting generously especially if the amount he forgives is his own commission (some commentators raise this possibility).
We are to be faithful to God in the way we use our resources and opportunities. (10–13)
The point of verse 10 is to be faithful even in little things in order to be entrusted with much. In verse 11 it is to be faithful with all wealth in order to be entrusted with what is of true value: the proclamation of the gospel.
In verse 13 we learn why Jesus calls all wealth “unrighteous” in this parable. It is because we so easily serve it rather than our true Lord. In all circumstances let us serve Christ and only Him. Amen.
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