The unjust steward is a picture of man, who, when entrusted with the stewardship of his lord’s goods, has failed in every aspect of his responsibility. He wasted them and must lose his position as steward. But the goods are in his hands for the present, and the point of the parable is the present, prudent, if unscrupulous, use he makes of this his opportunity, in view of the future.
There were several debtors of his lord’s; he will reduce his master’s claim upon them, by half in one case, by a fifth in another, and so make friends of them for his own prospective advantage, when put out of the stewardship. “And the lord [not the Lord Jesus, but the lord of the steward in the parable] commended the unjust steward because he had done wisely [or rather ‘prudently,’ a word more suited to worldly wisdom], for the children of this world are in their generation wiser [more prudent] than the children of light.” In verse 9 we have the application of the parable: “And I say to you, Make to yourselves friends with the mammon of unrighteousness, that when it fails ye may be received into the eternal tabernacles” (Luke 16:99And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. (Luke 16:9) JND).
The Mammon of Unrighteousness
But why is it called “the mammon of unrighteousness”? Because all accumulation of property in one man’s hand, more than in another’s, belongs to man’s fallen state in this world, since sin entered into it — a condition of unrighteousness. But can “unrighteous mammon” be turned to profitable account by the Christian? It can; he can use it in view of eternity, even though it is “that which is least” (vs. 10) in the estimate of God. But how many have found the possession of wealth the most crucial test! Only by all the grace revealed in the previous chapter (Luke 15) can any of us know “how to abound” and be faithful in it. Possessions here tend to wind themselves around the heart, often giving man a false place among his fellows, ministering to his pride, and shutting out God. Hence (vs. 13) it is impossible to make both God and mammon the object of the heart —impossible to make the best of both worlds; either one or the other, but not both. Grace teaches us to sacrifice the one in view of the other, the present in full view of the eternal.
What Belongs to Another
“If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man’s, who shall give you that which is your own?” (Luke 16:11-1211If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 12And if ye have not been faithful in that which is another man's, who shall give you that which is your own? (Luke 16:11‑12)). With regard to our possessions in this world, here is the moral bearing of the parable. They are not our own. They are “that which is another man’s” — the Master’s goods, which are in our hands before our stewardship is finally taken away. If looked upon as our own, we might be tempted to spend them upon ourselves or hoard them up. But if they are “another man’s,” we can afford to lavish them on every interest of His, in view of that scene where we shall receive our own things. All we have here is His, then, to be used in view of eternity; our own things lie there with Him, where we look to be received, when our earthly course is closed. It is only by such an estimate of money, to speak plainly, that we can be delivered from the influence of what governs the heart of man so powerfully.
The Grace of God Teaches Us
In saying this, we do not imply that in any way faithfulness here gives a title to be received there. This title is found only in grace that receives sinners. But the same grace produces a character suited to itself in the objects of that grace — that having been faithful in that which was another’s, we may receive our own things in His blessed presence forever. It is to be observed that, far from condoning the steward’s dishonesty, rather he is called “the unjust steward” (vs. 8), and that when verses 10-12 apply the instruction of the parable to the disciples, it is not prudence but faithfulness in the disposal of earthly things that the Lord commends.
The connection of the Lord’s teaching in these chapters (Luke 14-16) is very apparent, not only in the revelation of grace but also in unbelief. In Luke 14 the invitation of grace is refused, and this is exemplified in Luke 15 in the self-righteous elder son, who is able to pretend that he never “transgressed . . . at any time thy commandment.” In fact, he had reduced its righteous claims, like the unjust steward, in order to prosper in this world, as the rich man in the last parable in Luke 16, but only to find his end in a place of torment. It is the same character of proud unbelief that runs all through.
J. A. Trench, adapted