1 He also said to the disciples, “There was a rich man who had a steward, and charges were brought to him that this man was wasting his goods. 2 And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your stewardship, for you can no longer be steward.’ 3 And the steward said to himself, ‘What shall I do, since my master is taking the stewardship away from me? I am not strong enough to dig, and I am ashamed to beg. 4 I have decided what to do, so that people may receive me into their houses when I am put out of the stewardship.’ 5 So, summoning his master’s debtors one by one, he said to the first, ‘How much do you owe my master?’ 6 He said, ‘A hundred measures of oil.’ And he said to him, ‘Take your bill, and sit down quickly and write fifty.’ 7 Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measures of wheat.’ He said to him, ‘Take your bill, and write eighty.’ 8 The master commended the dishonest steward for his shrewdness; for the sons of this world are more shrewd in dealing with their own generation than the sons of light.
Use money wisely
9 And I tell you, make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations.
Consistency
10 “He who is faithful in a very little is faithful also in much; and he who is dishonest in a very little is dishonest also in much. 11 If then you have not been faithful in the unrighteous mammon, who will entrust to you the true riches? 12 And if you have not been faithful in that which is another’s, who will give you that which is your own?
Cannot serve God and mammon
13 No servant can serve two masters; 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 mammon.”
Introduction
This is a generally acknowledged most difficult parable and there are many interpretations. It is frequently referred to as the “Parable of the Dishonest Steward” but the theme is not his dishonesty but his astuteness. The central theme is how this man turns a personal disaster, losing his job, into a golden opportunity for his future. For the reader it teaches how worldly people are wiser and more resolute in planning their material and worldly lives than people who hope to attain everlasting heavenly happiness.
EXPLANATION
1 He also said to the disciples, “There was a rich man who had a steward, and charges were brought to him that this man was wasting his goods.
“He also said to the disciples” — The last three parables were addressed to the Pharisees. Jesus now addresses his disciples, those who had agreed to follow him, as he avails of his journey to Jerusalem and death as an opportunity to give final instructions to them. This teaching which Luke gathers in this chapter concerns a disciple’s attitude to money and possessions.
“‘There was a rich man who had a steward, and charges were brought to him that this man was wasting his goods” — A “steward” was normally a slave who had grown up under the master who then appointed him to look after his property and develop it, making sure to return a profit. Often a steward would add a profit for himself by charging higher interest or using some other means to get extra money for himself.
In this particular story we learn that some person went to the master and lodged an accusation, true or false, against the steward’s poor or dishonest administration.
2 And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your stewardship, for you can no longer be steward.’
“And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your stewardship, for you can no longer be steward.’” — The master asked the steward to produce the account books to be audited. He did not dismiss him on the spot but gave notice that he would lose his managerial position.
3 And the steward said to himself, ‘What shall I do, since my master is taking the stewardship away from me? I am not strong enough to dig, and I am ashamed to beg.
“And the steward said to himself, ‘What shall I do, since my master is taking the stewardship away from me? I am not strong enough to dig, and I am ashamed to beg” — On receiving notice of dismissal, the steward prepares plans to be secure in his future unemployment.
4 I have decided what to do, so that people may receive me into their houses when I am put out of the stewardship.’ 5 So, summoning his master’s debtors one by one, he said to the first, ‘How much do you owe my master?’ 6 He said, ‘A hundred measures of oil.’ And he said to him, ‘Take your bill, and sit down quickly and write fifty.’
“I have decided what to do, so that people may receive me into their houses when I am put out of the stewardship.’ So, summoning his master’s debtors one by one, he said to the first, ‘How much do you owe my master?’ He said, ‘A hundred measures of oil.’ And he said to him, ‘Take your bill, and sit down quickly and write fifty’” — There would have been many debtors but only two are mentioned. He spoke with each “one by one” to be sure of secrecy.
The normal methods of renting property were (i) to pay a percentage of the crop; (ii) to pay a fixed amount of what would be produced; (iii) to pay a fixed amount of money as rent.
The first debtor owed for about 900 gallons of olive oil, the produce of nearly 150 olive trees. Even though he did not have the authority, he granted a fifty percent discount, obviously a dishonest mark down. This sum could have been composed of the master’s mark–up and the steward’s added amount for himself. With this discount the debtors would be very disposed towards the steward and would not forget this ‘kindness’ after the steward was dismissed.
7 Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measures of wheat.’ He said to him, ‘Take your bill, and write eighty.’
“Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measures of wheat.’ He said to him, ‘Take your bill, and write eighty’” — The second debtor owed about 1100 bushels of wheat, the produce of about 100 acres.
Both sums would have been more or less equal in value, about 500 denarii, a denarius being the daily wage of a labourer.
8 The master commended the dishonest steward for his shrewdness; for the sons of this world are more shrewd in dealing with their own generation than the sons of light.
“The master commended the dishonest steward for his shrewdness” — This verse has aroused much discussion as it is difficult to see how the master could commend the unjust steward. One solution is that the parable had already mentioned that the steward was accustomed to inflating prices so that he might have something substantial for himself; now he reduces what he would have gained for himself out of the two figures given. He was humanly wise to cut his own unjust charges to gain friends. The master did not praise him for being dishonest but for being shrewd. The steward showed prudence in planning and in sacrifice by giving up his personal share for a secure future. The point being made is that we, the readers, must plan in sufficient time our secure future in heaven by prudence, decisiveness and sacrifice which, when the Master comes to seek our account, he will find in order.
“for the sons of this world are more shrewd in dealing with their own generation than the sons of light” — The “sons of this world” refers to people who live in this world which is regarded as evil and by its standards which are not necessarily moral.
The “sons of light” refer to those who are disciples of Christ and are morally good. Christ is “the light of the world”.
People who are evil go to great lengths to pursue their evil ways and intentions. People who are good do not take the same time and make the same efforts to be good and gain heaven. Three examples are now given of how they should proceed, all concerning money: use any dishonestly acquired money to do good (verse 9); be faithful in little things and the greater will follow (verses 10–11); basically money belongs to God and the community and if not used properly it will not merit the true wealth and riches which are heaven (verse 12).
9 And I tell you, make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations.
“And I tell you, make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations” — “Unrighteous mammon” refers to money or possessions acquired dishonestly. This expression will be used in verse 11 again.
“when it fails” — Money is not an everlasting commodity but ceases for the person who has it when he/she dies. It is of no value in entering the next life unless it was used wisely in this life.
“they may receive you into the eternal habitations” — The Greek syntax here has the meaning that ‘God will receive you’.
This is a difficult verse and is best understood by recalling the story of Zacchaeus. He had acquired his wealth by over–taxing people unlawfully. On meeting Jesus he spontaneously offered to pay back fourfold what he had acquired and to give half his wealth to the poor. Jesus praised him and declared “Today, salvation has come to this house, since he also is son of Abraham. For the Son of man came to seek and to save the lost” (Lk. 19: 1–10). Jesus adds in the current passage that, also in this case, as with Zacchaeus, restitution will (i) be a sign of repentance for past sins of injustice in acquiring this illegal wealth and (ii) it will win forgiveness, a prelude to entering heaven. Two other examples of this Greek syntax occur in Luke 12: 20 and 14: 35.
10 “He who is faithful in a very little is faithful also in much; and he who is dishonest in a very little is dishonest also in much.
“‘He who is faithful in a very little is faithful also in much; and he who is dishonest in a very little is dishonest also in much’” — Jesus now poses three points to reflect upon regarding how one handles wealth and possessions that have been entrusted to the person. Being “faithful” and “who will entrust you with” are the expressions which join all three.
Verse 10 can be explained as follows: It is a reliable principle that if a person can be trusted with small things, he/she can be trusted with greater; if he/she cannot be depended upon with regard to small things, they cannot be depended upon with greater. The ‘small things’ refers to money; the ‘greater’ to God. The verse means ‘He who is faithful with money is faithful also with God; and he who is dishonest with money is dishonest also with God’. See Lk. 12: 42.
11 If then you have not been faithful in the unrighteous mammon, who will entrust to you the true riches?
“‘If then you have not been faithful in the unrighteous mammon, who will entrust to you the true riches?’” — Jesus asks the question: if you have been unfaithful and dishonest in acquiring unjust possessions, who can trust you with the really valuable riches which are spiritual possessions, the very life of God?
12 And if you have not been faithful in that which is another’s, who will give you that which is your own?
And if you have not been faithful in that which is another’s, who will give you that which is your own?’” — All riches belong not to an individual but to the community. What one acquires is really on loan. You can receive only what is temporal and material which belongs to another person. You cannot receive something which is spiritual belonging to another, such as holiness, God’s blessings, etc. All material possessions can be taken from you. What is really and truly your own which no one can take from you must be spiritual.
The following verse gives the fundamental reason for this instruction; ‘You cannot serve [be the slave of] God and money’.
The Catechism of the Catholic Church teaches “Everything the true Christian has is to be regarded as a good possessed in common with everyone else. All Christians should be ready and eager to come to the help of the needy . . . and of their neighbours in want. A Christian is a steward of the Lord’s goods” (952).
“A theory that makes profit the exclusive norm and ultimate end of economic activity is morally unacceptable. The disordered desire for money cannot but produce perverse effects. It is one of the causes of the many conflicts which disturb the social order. A system that “subordinates the basic rights of individuals and of groups to the collective organization of production” is contrary to human dignity. Every practice that reduces persons to nothing more than a means of profit enslaves man, leads to idolizing money, and contributes to the spread of atheism. “You cannot serve God and mammon.” (The Catechism of the Catholic Church, 2424).
13 No servant can serve two masters; 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 mammon.”
“No servant can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other” — Even the “steward” was a “servant” of his master. The word “servant” is the same as the world “slave”; the word “serve” means ‘to be the slave of’. One cannot be the slave of two masters giving complete and dedicated service without reservation to both.
“You cannot serve God and mammon” — One who is God’s slave cannot be slave to material possessions, giving them full and undivided attention and commitment at the same time as giving God full and undivided attention and commitment.
On his journey to Jerusalem, Jesus is imparting his final instructions. High on his agenda is that disciples have to make an essential choice: God or Mammon, the god of money and possessions.
APPLICATION
Use of money and possessions
Luke’s Gospel devotes several passages to the attitude of people towards money and wealth. His intention is not to condemn possessions but to give instructions on the attitude of Christians towards material things.
In this passage the steward loses his managerial position because he was accused by a whistle–blower of mismanaging the owner’s property. It is not stated whether this accusation was true or false. That is not the issue here. One major teaching in the passage is not what the steward did but how he planned what he would do. He is commended because he went to great lengths to secure his future. It is not certain that the discounts he offered were immoral; it is quite possible that these were his own added amounts for his commission. This may seem exorbitant to us but not in the Middle–East in those days. The steward was making generous and substantial sacrifices of his own commissions to secure his future. The message is that we too should plan our future, go to great lengths to realise it and be generous by not counting the personal sacrifices necessary.
At this stage of this reflection, the first point should be that each one takes time off to consider what this means in practice. This reflection should not be confined to using money only but to possessions in general, among which would be personal talents, a word that refers to a money coin but can be applied to spiritual gifts given by God. In other words, a talent is a rich possession, even when not cash. Compare how much time and energy one spends on planning at work, for sports, for entertainment, for holidays, for social events and how much one spends planning for one’s eternal life.
A second point on the agenda of the person who is reflecting is offered in the Gospel: “make friends for yourselves by means of unrighteous mammon”. In other words, use money and possessions for other people. Money is not meant to be hoarded but shared. We know from other places in the Gospel that this really means to make friends of the poor and people in need. One of the most fundamental principles of Christianity is that whatever we do to the poor and those in need, Jesus regards as done to himself. To have a deep and sincere relationship with the poor is to have a deep and sincere relationship with Jesus. The opposite is also true: to have a deep and sincere relationship with Jesus is to have a deep and sincere relationship with the poor. We cannot make a distinction between the two, Jesus and the poor. And in my life….?
When you reflect deeply on this point, the conclusion is that one must have sincere concern for the poor who are to be placed before one’s personal comfort and security. This is service of Jesus which merits eternal life in heaven.
A third point for refection concerns how we look on ourselves with regard to money. So often when we hear of ‘giving to the poor’ we presume that this is meant for the wealthy. We excuse ourselves readily. Jesus makes it clear that this is not so, he is speaking to everyone, even those who have little; “He who is faithful in a very little is faithful also in much”. His next thought is frightening — if we are unfaithful in how we spend money, even the little we have, who will entrust you with spiritual riches?
The passage ends with the sobering warning: You cannot be the slave of God and money or possessions. You have to make your choice and live with the consequences.
Commentary on 25th Sunday of the year 22.09.2013
LUKE 16: 1–13
Ordinary Time Sunday 25–C
Luke 16: 1–13
TEXT
The steward
1 He also said to the disciples, “There was a rich man who had a steward, and charges were brought to him that this man was wasting his goods. 2 And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your stewardship, for you can no longer be steward.’ 3 And the steward said to himself, ‘What shall I do, since my master is taking the stewardship away from me? I am not strong enough to dig, and I am ashamed to beg. 4 I have decided what to do, so that people may receive me into their houses when I am put out of the stewardship.’ 5 So, summoning his master’s debtors one by one, he said to the first, ‘How much do you owe my master?’ 6 He said, ‘A hundred measures of oil.’ And he said to him, ‘Take your bill, and sit down quickly and write fifty.’ 7 Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measures of wheat.’ He said to him, ‘Take your bill, and write eighty.’ 8 The master commended the dishonest steward for his shrewdness; for the sons of this world are more shrewd in dealing with their own generation than the sons of light.
Use money wisely
9 And I tell you, make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations.
Consistency
10 “He who is faithful in a very little is faithful also in much; and he who is dishonest in a very little is dishonest also in much. 11 If then you have not been faithful in the unrighteous mammon, who will entrust to you the true riches? 12 And if you have not been faithful in that which is another’s, who will give you that which is your own?
Cannot serve God and mammon
13 No servant can serve two masters; 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 mammon.”
Introduction
This is a generally acknowledged most difficult parable and there are many interpretations. It is frequently referred to as the “Parable of the Dishonest Steward” but the theme is not his dishonesty but his astuteness. The central theme is how this man turns a personal disaster, losing his job, into a golden opportunity for his future. For the reader it teaches how worldly people are wiser and more resolute in planning their material and worldly lives than people who hope to attain everlasting heavenly happiness.
EXPLANATION
1 He also said to the disciples, “There was a rich man who had a steward, and charges were brought to him that this man was wasting his goods.
“He also said to the disciples” — The last three parables were addressed to the Pharisees. Jesus now addresses his disciples, those who had agreed to follow him, as he avails of his journey to Jerusalem and death as an opportunity to give final instructions to them. This teaching which Luke gathers in this chapter concerns a disciple’s attitude to money and possessions.
“‘There was a rich man who had a steward, and charges were brought to him that this man was wasting his goods” — A “steward” was normally a slave who had grown up under the master who then appointed him to look after his property and develop it, making sure to return a profit. Often a steward would add a profit for himself by charging higher interest or using some other means to get extra money for himself.
In this particular story we learn that some person went to the master and lodged an accusation, true or false, against the steward’s poor or dishonest administration.
2 And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your stewardship, for you can no longer be steward.’
“And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your stewardship, for you can no longer be steward.’” — The master asked the steward to produce the account books to be audited. He did not dismiss him on the spot but gave notice that he would lose his managerial position.
3 And the steward said to himself, ‘What shall I do, since my master is taking the stewardship away from me? I am not strong enough to dig, and I am ashamed to beg.
“And the steward said to himself, ‘What shall I do, since my master is taking the stewardship away from me? I am not strong enough to dig, and I am ashamed to beg” — On receiving notice of dismissal, the steward prepares plans to be secure in his future unemployment.
4 I have decided what to do, so that people may receive me into their houses when I am put out of the stewardship.’ 5 So, summoning his master’s debtors one by one, he said to the first, ‘How much do you owe my master?’ 6 He said, ‘A hundred measures of oil.’ And he said to him, ‘Take your bill, and sit down quickly and write fifty.’
“I have decided what to do, so that people may receive me into their houses when I am put out of the stewardship.’ So, summoning his master’s debtors one by one, he said to the first, ‘How much do you owe my master?’ He said, ‘A hundred measures of oil.’ And he said to him, ‘Take your bill, and sit down quickly and write fifty’” — There would have been many debtors but only two are mentioned. He spoke with each “one by one” to be sure of secrecy.
The normal methods of renting property were (i) to pay a percentage of the crop; (ii) to pay a fixed amount of what would be produced; (iii) to pay a fixed amount of money as rent.
The first debtor owed for about 900 gallons of olive oil, the produce of nearly 150 olive trees. Even though he did not have the authority, he granted a fifty percent discount, obviously a dishonest mark down. This sum could have been composed of the master’s mark–up and the steward’s added amount for himself. With this discount the debtors would be very disposed towards the steward and would not forget this ‘kindness’ after the steward was dismissed.
7 Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measures of wheat.’ He said to him, ‘Take your bill, and write eighty.’
“Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measures of wheat.’ He said to him, ‘Take your bill, and write eighty’” — The second debtor owed about 1100 bushels of wheat, the produce of about 100 acres.
Both sums would have been more or less equal in value, about 500 denarii, a denarius being the daily wage of a labourer.
8 The master commended the dishonest steward for his shrewdness; for the sons of this world are more shrewd in dealing with their own generation than the sons of light.
“The master commended the dishonest steward for his shrewdness” — This verse has aroused much discussion as it is difficult to see how the master could commend the unjust steward. One solution is that the parable had already mentioned that the steward was accustomed to inflating prices so that he might have something substantial for himself; now he reduces what he would have gained for himself out of the two figures given. He was humanly wise to cut his own unjust charges to gain friends. The master did not praise him for being dishonest but for being shrewd. The steward showed prudence in planning and in sacrifice by giving up his personal share for a secure future. The point being made is that we, the readers, must plan in sufficient time our secure future in heaven by prudence, decisiveness and sacrifice which, when the Master comes to seek our account, he will find in order.
“for the sons of this world are more shrewd in dealing with their own generation than the sons of light” — The “sons of this world” refers to people who live in this world which is regarded as evil and by its standards which are not necessarily moral.
The “sons of light” refer to those who are disciples of Christ and are morally good. Christ is “the light of the world”.
People who are evil go to great lengths to pursue their evil ways and intentions. People who are good do not take the same time and make the same efforts to be good and gain heaven. Three examples are now given of how they should proceed, all concerning money: use any dishonestly acquired money to do good (verse 9); be faithful in little things and the greater will follow (verses 10–11); basically money belongs to God and the community and if not used properly it will not merit the true wealth and riches which are heaven (verse 12).
9 And I tell you, make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations.
“And I tell you, make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations” — “Unrighteous mammon” refers to money or possessions acquired dishonestly. This expression will be used in verse 11 again.
“when it fails” — Money is not an everlasting commodity but ceases for the person who has it when he/she dies. It is of no value in entering the next life unless it was used wisely in this life.
“they may receive you into the eternal habitations” — The Greek syntax here has the meaning that ‘God will receive you’.
This is a difficult verse and is best understood by recalling the story of Zacchaeus. He had acquired his wealth by over–taxing people unlawfully. On meeting Jesus he spontaneously offered to pay back fourfold what he had acquired and to give half his wealth to the poor. Jesus praised him and declared “Today, salvation has come to this house, since he also is son of Abraham. For the Son of man came to seek and to save the lost” (Lk. 19: 1–10). Jesus adds in the current passage that, also in this case, as with Zacchaeus, restitution will (i) be a sign of repentance for past sins of injustice in acquiring this illegal wealth and (ii) it will win forgiveness, a prelude to entering heaven. Two other examples of this Greek syntax occur in Luke 12: 20 and 14: 35.
10 “He who is faithful in a very little is faithful also in much; and he who is dishonest in a very little is dishonest also in much.
“‘He who is faithful in a very little is faithful also in much; and he who is dishonest in a very little is dishonest also in much’” — Jesus now poses three points to reflect upon regarding how one handles wealth and possessions that have been entrusted to the person. Being “faithful” and “who will entrust you with” are the expressions which join all three.
Verse 10 can be explained as follows: It is a reliable principle that if a person can be trusted with small things, he/she can be trusted with greater; if he/she cannot be depended upon with regard to small things, they cannot be depended upon with greater. The ‘small things’ refers to money; the ‘greater’ to God. The verse means ‘He who is faithful with money is faithful also with God; and he who is dishonest with money is dishonest also with God’. See Lk. 12: 42.
11 If then you have not been faithful in the unrighteous mammon, who will entrust to you the true riches?
“‘If then you have not been faithful in the unrighteous mammon, who will entrust to you the true riches?’” — Jesus asks the question: if you have been unfaithful and dishonest in acquiring unjust possessions, who can trust you with the really valuable riches which are spiritual possessions, the very life of God?
12 And if you have not been faithful in that which is another’s, who will give you that which is your own?
And if you have not been faithful in that which is another’s, who will give you that which is your own?’” — All riches belong not to an individual but to the community. What one acquires is really on loan. You can receive only what is temporal and material which belongs to another person. You cannot receive something which is spiritual belonging to another, such as holiness, God’s blessings, etc. All material possessions can be taken from you. What is really and truly your own which no one can take from you must be spiritual.
The following verse gives the fundamental reason for this instruction; ‘You cannot serve [be the slave of] God and money’.
The Catechism of the Catholic Church teaches “Everything the true Christian has is to be regarded as a good possessed in common with everyone else. All Christians should be ready and eager to come to the help of the needy . . . and of their neighbours in want. A Christian is a steward of the Lord’s goods” (952).
“A theory that makes profit the exclusive norm and ultimate end of economic activity is morally unacceptable. The disordered desire for money cannot but produce perverse effects. It is one of the causes of the many conflicts which disturb the social order. A system that “subordinates the basic rights of individuals and of groups to the collective organization of production” is contrary to human dignity. Every practice that reduces persons to nothing more than a means of profit enslaves man, leads to idolizing money, and contributes to the spread of atheism. “You cannot serve God and mammon.” (The Catechism of the Catholic Church, 2424).
13 No servant can serve two masters; 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 mammon.”
“No servant can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other” — Even the “steward” was a “servant” of his master. The word “servant” is the same as the world “slave”; the word “serve” means ‘to be the slave of’. One cannot be the slave of two masters giving complete and dedicated service without reservation to both.
“You cannot serve God and mammon” — One who is God’s slave cannot be slave to material possessions, giving them full and undivided attention and commitment at the same time as giving God full and undivided attention and commitment.
On his journey to Jerusalem, Jesus is imparting his final instructions. High on his agenda is that disciples have to make an essential choice: God or Mammon, the god of money and possessions.
APPLICATION
Use of money and possessions
Luke’s Gospel devotes several passages to the attitude of people towards money and wealth. His intention is not to condemn possessions but to give instructions on the attitude of Christians towards material things.
In this passage the steward loses his managerial position because he was accused by a whistle–blower of mismanaging the owner’s property. It is not stated whether this accusation was true or false. That is not the issue here. One major teaching in the passage is not what the steward did but how he planned what he would do. He is commended because he went to great lengths to secure his future. It is not certain that the discounts he offered were immoral; it is quite possible that these were his own added amounts for his commission. This may seem exorbitant to us but not in the Middle–East in those days. The steward was making generous and substantial sacrifices of his own commissions to secure his future. The message is that we too should plan our future, go to great lengths to realise it and be generous by not counting the personal sacrifices necessary.
At this stage of this reflection, the first point should be that each one takes time off to consider what this means in practice. This reflection should not be confined to using money only but to possessions in general, among which would be personal talents, a word that refers to a money coin but can be applied to spiritual gifts given by God. In other words, a talent is a rich possession, even when not cash. Compare how much time and energy one spends on planning at work, for sports, for entertainment, for holidays, for social events and how much one spends planning for one’s eternal life.
A second point on the agenda of the person who is reflecting is offered in the Gospel: “make friends for yourselves by means of unrighteous mammon”. In other words, use money and possessions for other people. Money is not meant to be hoarded but shared. We know from other places in the Gospel that this really means to make friends of the poor and people in need. One of the most fundamental principles of Christianity is that whatever we do to the poor and those in need, Jesus regards as done to himself. To have a deep and sincere relationship with the poor is to have a deep and sincere relationship with Jesus. The opposite is also true: to have a deep and sincere relationship with Jesus is to have a deep and sincere relationship with the poor. We cannot make a distinction between the two, Jesus and the poor. And in my life….?
When you reflect deeply on this point, the conclusion is that one must have sincere concern for the poor who are to be placed before one’s personal comfort and security. This is service of Jesus which merits eternal life in heaven.
A third point for refection concerns how we look on ourselves with regard to money. So often when we hear of ‘giving to the poor’ we presume that this is meant for the wealthy. We excuse ourselves readily. Jesus makes it clear that this is not so, he is speaking to everyone, even those who have little; “He who is faithful in a very little is faithful also in much”. His next thought is frightening — if we are unfaithful in how we spend money, even the little we have, who will entrust you with spiritual riches?
The passage ends with the sobering warning: You cannot be the slave of God and money or possessions. You have to make your choice and live with the consequences.