"How Are We Using What We Have?"

By Daren Overstreet

Luke 16:1-13, also known as the Parable Of The Shrewd Manager , is a complex parable that has provided many scholars with an abundance of challenges. It is rich in meaning, and can be more easily interpreted by focusing not on each individual word or detail, but rather on the overall conviction that Jesus is trying to convey. I found the words of Immer helpful in this regard: "What ministers to the fundamental thought or intention of the parable, belongs to the doctrinal contents, but what does not minister thereto, is mere delineation."1 Jesus is commending to his disciples the example of a dishonest manager who, after learning of his deserved impending dismissal, hatches a brilliant plan in the hopes of securing a future for himself once his job is gone. Jesus clearly doesn't applaud his dishonesty, but rather his ingenuity. He uses the story to teach his disciples two important concepts: prudence in their own stewardship of worldly wealth, and charity in their administration of it.

The context of the parable is important, and needs to be seen in relation to the teachings of Luke 15, where Jesus talks of squandering wealth. In fact, the verb used in 15:13 is the same one used in 16:1. While it is clear that the Pharisees were in earshot of the parable ( 16:14 ), it was not addressed to them, but to his disciples (16:1). Some have concluded that this was a teaching directed to the Pharisees as an indictment of their "squandering" the spiritual responsibility entrusted to them. This may have been an indirect effect, but it seems safe to conclude that when Jesus directs a teaching to someone specific, the instruction is intended for them; if others happen to hear it, and are either offended, encouraged, or downright perplexed (Matt. 13:10-15), so be it. The character of the parable is very significant. He is a worldly manager with dishonest business practices, which must have seemed curious to his disciples, and infuriating to his opponents, who in the previous chapter assume he has a low level of morality based on the company he keeps (15:2). Leave it to Jesus to keep everyone on their toes, and illustrate a deep spiritual conviction through the example of a "sinner!"

The first lesson is one of prudence. The objects of Jesus' admonishment are his disciples; the context is how they are using the wealth that has been entrusted to them. I'm sure the idea of a master commending his dishonest manager has struck many for generations as antithetical to the very nature of God, and if left at that, it most surely is. However, Jesus is not highlighting his sin, but his shrewdness . He is able to think on his feet, and shows a use of resources, depth of purpose, and determination that Jesus feels is clearly lacking in his disciples. This is reinforced when one considers the nature of his action, "I have resolved what to do."2 The action expressed is one of knowing, based not on habitual knowledge, or the recalling of a long held conviction, but a knowing based on the immediate arrival at a conclusion after quickly considering it. This is the crux of the lesson of prudence Jesus dispenses to his disciples (16:8), and is eloquently summed up by Bruce: "The children of the world show more skill in the prosecution of their worldly interest (in relation to worldly men and temporal interests) than the children of light exhibit in relation to their eternal interests."3 Worldly men and their pursuit of their interests can obviously teach disciples a valuable lesson about using worldly wealth in a prudent way, especially considering that worldly wealth is our servant, not the other way around ( 16:10 -13). The use of material wealth is a test of character, and those who can't use it wisely shouldn't expect to be entrusted with the "true riches" of spiritual responsibility.

The second lesson is one of charity, and has surely been the source of extreme confusion, even disastrous doctrines. After studying it in relation to the lesson of prudence, it actually seems rather simple: Jesus implied that earthly property can be used to help others, whose gratitude will ensure a welcome in eternity. The predicament the manager finds himself in is one of desperation; his dismissal is inevitable (16:2). Rather than working to retain his job, he is working to ensure his future security (16:4). His predicament is an implication of our inevitable predicament: our life on earth will surely end, and it absolutely matters to God how we use what we have . Many have winced at the idea of Jesus advocating "buying" your way into eternal dwellings through a show of mercy and benevolence, and this is rightly so. While this idea is contrary to scripture, is it really so hard to believe that the use of our earthly possessions toward others matters to God in regards to eternal things? God clearly took notice of Cornelius' charity (Acts 10:4). Paul taught that the rich could lay eternal foundations through generosity (1Tim. 6:17 -19), and Jesus made a direct correlation between judgment and charity in another parable (Matt. 25:31-46). "When you fail" in v. 9 is a euphemism for "when you die," a reference to the importance of our prudence and charity in this life with a view toward the life to come.

The Pharisees, in keeping with their tradition, missed the point Jesus was really making, and instead were personally offended. They thought it was a teaching condemning money, and the scripture says they were lovers of money ( 16:14 ). In the end, Jesus convicts the disciples of their need for prudence and charity, and exposes the hard hearts of the Pharisees.

1. Luis Berkhoff, Principles of Biblical Interpretation (Grand Rapids: Baker Book House, 1950), 103.

2. All scripture quotations taken from The Holy Bible, New King James Version , Nashville, TN, Thomas Nelson Inc., 1995.

3. A.B. Bruce, The Parabolic Teaching of Christ , (Hodder and Stoughton, 1889), 369.