The Life of Christ in the Synoptic Gospels
THE UNJUST STEWARD
The Life of Christ in the Synoptic Gospels
THE UNJUST STEWARD
Lesson Plan:
1. The Steward and His Shrewdness (vs 1-8)
2. Faithful in Little Things (vs 9-12)
3. The Two Masters - Which? (v 13)
Lesson Setting:
Time: January, A.D. 30.
Place: The parable was spoken in Perea, beyond Jordan.
Inductive Study of the Lesson:
a. Read the passage, Luke 16:1-13.
b. Compare this with the parable of the wise steward, Luke 12:41-48.
c. Compare the steward of our parable with Joseph, Genesis 39:1-6; also with Eliezer, Abraham's
steward, Genesis 15:2.
d. On the Christian's stewardship see 1 Corinthians 9:17; 4:1, 2; Titus 1:7; 1 Peter 4:10.
e. With
verse 9 compare Luke 12:16-21; 16:19-31.
f. On the "children of this world" (v 8) see Luke 20:34, 35; 10:6. On "the children of light" see
John 12:36; 1 Thessalonians 5:5; Ephesians 5:8.
g. On verse 11 see Matthew 25:40; 1 Timothy 6:10.
h. Find verse 13 in Matthew 6:24; compare James 4:4.
i. Read the sequel of the parable in verse 14.
Introduction: Trying to Serve Two Masters - Why is this parable of the unjust steward the most perplexing of Christ's parables? Because, at first reading, it seems that Christ is praising the conduct of an unrighteous man. In every parable there is the main scope and the ornament or drapery. If we press too closely the drapery, in which the aim and intention of a parable is clothed, our Redeemer's meaning will be missed. This parable certainly has inherent difficulties. While the nut is hard, the fruit is rich. "We have here simply a parable of Christian prudence - Christ exhorting us to use the world and the world's good, so to speak, against the world, and for God" (Trench). There is certainly no parable in the New Testament whose lesson we need more strongly.
Scripture Reading: Luke 16:1-8
1. The Steward and His Shrewdness
What were the duties of an Eastern steward? – Such a land steward as described in our parable was higher than a house steward. It was his duty to admit and dismiss tenants; to value their land and produce; to fix, collect, and sell their rents. In the East, then as often now, rents were paid not in money but in kind. For instance, if an olive yard yielded a thousand measures of oil annually, then an agreed proportion, say a tenth, was paid to the landlord: in that case the rent would be a hundred measures of oil. Likewise, if a farm yielded a thousand bushels of wheat, the rent would be a hundred bushels of wheat and so on.
What was wrong with the steward of the parable? – We are not told that he was dishonest, but merely wasteful. He was negligent, luxurious, wanting in vigilance, energy, and self-denial. He fell into that most common of all dishonesties which, because it breaks into no one’s house to steal, does not appear dishonest.
How was the steward punished? – He was required to render the account, “the proper account that should be given periodically. It would seem that the owner had not asked for this before” (New Century Bible). “The steward, knowing that he cannot disprove the charges, regards this demand for a reckoning as equivalent to dismissal” (Int. Crit. Com.).
Of what stewardship are we called to give account? – Are any of us so isolated, helpless, having so solitary a position in life that we have no power to help or serve others? In the measure and to the degree in which we have opportunity and thus the power to help or serve others, we are steward to God. God in trusts temporal things to us on this condition: that we use them only as His goods, according to the particular directions which He has revealed in His Holy Word. For instance, we are stewards of time. Sometimes we talk about ‘making up for lost time.’ But we cannot. To pay back time belonging to the past, we can only rob from present time. Time itself cannot be replaced. We are stewards of our bodies, our goods, our homes, our talents, our power of speech, our strength, our health, our beauty, our knowledge, our minds and souls. We are also stewards of the hope we cherish through faith, and God’s Holy Word. We will give an account of our stewardship in the Judgment Day; nearer than that, at death; nearer than that, when your son or daughter leaves home or a student leaves your Bible class (if you teach), or when a friend is removed from your influence by death.
What prospects seemed before the steward? – Manual labor, for which he apparently had no strength or beggary and was ashamed to take up. He found a third possibility. “The original graphically represents the sudden flash of discovery: ‘I have it! I know now what to do’” (Cambridge Bible).
How did the steward provide for his future? – He contacted his master’s debtors, either tenants whose rent was not paid, or merchants who owed him for bills of goods received in the past. Of these he asked, “How much do you owe? A hundred measures of oil? Let's put it down at fifty. A hundred measures of wheat? Wheat is of more value than oil; it will not be safe to take off so much; so put it down at eighty.” “We are to understand that there were other debtors with whom the steward dealt in a similar manner; but these suffice as examples. The steward suits his terms to the individual in each case, and thus his arbitrary and unscrupulous dealing with his master’s property is exhibited” (Int. Crit. Com.). The measure of oil contained from eight to nine gallons and the measure of wheat about ten bushels.
v 6 ... “quickly,” demonstrates the steward’s nervousness and sense of guilt. How did the master regard this trick? “The master of the steward approved of his dexterity, not of his fraudulence” (Farrar). The phrase might be rendered, “And the landlord could not help admiring the clever trickiness of his knavish man of business.” He saw through it, but the fellow was clever.
Illustration: The language of common history seems to commend the unjust steward in that such a one steadily pursues ambition and vainglory through dangers and difficulties, i.e., Alexander and Napoleon, etc.
Illustration: “No one commends the morality of David when he played the madman at Gath, and scrabbled on the gate, but who has not smiled at his skill in meeting the occasion, in overreaching all his enemies, and making them serve him by the simple device of hiding the brightest intellect of the age under the vacant, silly stare of the idiot?” (Marcus Dods).
What contrast did Christ draw between children of this world and children of light? He declared that “the children of this world” (v 8), those who seek no other portion than this world “are ... wiser” not absolutely, for they are in reality the veriest fools, the most egregious madmen under heaven; but “in their generation,” in their own way; they are more consistent with themselves; they are truer to their acknowledged principles; they more steadily pursue their end “than the children of light,” than they who see 'the light of the glory of God in the face of Jesus Christ.' In comparison to Christians, worldly men show a superior sagacity and earnestness pursuing their aims. The worldly see their end more clearly, adapt their means to that end more skillfully, handling their means more vigorously. They are more patient and indomitable in their endeavor to make money and enjoy pleasure than Christians are to gain the knowledge of God or to win an eternal blessedness. The worldly aim lower, but they aim better. They work harder, though not always well paid. They do more obtaining a corruptible crown than Christians do to obtain an everlasting crown. This Christ approves in them, this wise foresight, this skillful adaptation of means to ends, this capable and resolute handling of them. But they are only wise ‘in their generation.’ When that is past, their wisdom often proves to be folly. Perhaps they made a fortune, but did they take it with them at death?
Illustration: A kind old Christian lady was never heard speaking evil of anyone. A young friend asked if she had anything good to say of Satan. After a moment’s pause she replied, “We would all do well to imitate his perseverance.”
Illustration: An Egyptian monk was once moved to tears by the sight of a dancing-girl. On being asked the reason, he replied, “Because she goes through such pains to please men through her sinful vocation, while we in our holy calling use so little diligence to please God.” For instance, consider the splendid qualities that go into the making of a successful thief – audacity, resource, secrecy, promptitude, persistence, skill of hand, and a hundred others; all put into play before a person can break into a home and steal. Musicians, athletes, circus performers, performers and other professionals spend far more time perfecting their skills than many professing Christians developing themselves as true followers and servants of Jesus Christ.
Scripture Reading: Luke 16:9-12
2. Faithful in Little Things
How did Christ, in echoing the master’s praise, change it? – “And I say unto you" (v 9), He said, marking His own application of the parable ... “Make to yourselves friends [such as Lazarus of the following parable] of [R.V. ‘by means of’] the mammon of unrighteousness [money, obtained and spent unrighteously]; that, when ye fail [die; or, as in R.V. ‘when it shall fail,’ for we cannot carry our money with us to heaven, but only the good we did with our money], they [the poor whom we have aided] may receive you into everlasting habitations" [R.V. ‘the eternal tabernacles,’ that is, heaven]. Mammon is a Chaldee word meaning riches.
The mammon of unrighteousness – “We shall make a great mistake if we narrow down the interpretation of that word ‘mammon’ to be merely money. It covers the whole ground of all possible external and material possessions” (Maclaren). There is a famous story told by Chaucer of three brothers who wished to face “the shadow feared of man” – death. An old man pointed to a path in the forest where they could meet him. They followed the path and came to a pile of golden coins. They didn’t know it, but this was death. It was agreed that two should stand guard while the third brother left to procure means of conveying the treasure. Once alone, the two decided that if they killed their brother there could share more of the gold. Meanwhile the third brother reflected that if he killed the two, all of the gold would belong to him. So he made up a poisoned bottle of wine for his brothers. When he returned the two killed him, and they enjoyed the food he had brought, drank the poison wine, and died. This is a parable about mammon. It can both transform men into friends and desecrate the whole of human life. Money has a brighter side. In the hands of God’s faithful, loving and spiritual children it is food for the hungry, drink for the thirsty, and raiment for the naked. It can give the traveler and stranger a resting place; supply the place of a husband, to the widow; and a father to the fatherless. With money a loving and caring Christian can be a defense for the oppressed, a means of health to the sick, an ease to those in pain. It can be eyes to the blind, feet to the lame, perhaps saving one from the very gates of death.
How may we make friends by using mammon in such a way as to lead to heaven? – Rich men can so invest their wealth that the interest shall be paid as regularly in the world to come as here. A preacher once said of a deceased philanthropist, “He took his wealth with him. He carried with him the friendships, loves and prayers of so many whose burdens were lightened and whose lives were strengthened and sweetened by his tender beneficence.”
How did Christ emphasize the value of little things? – By insisting that fidelity in little things. Verse 10 leads to fidelity in large things, while unfaithfulness in what is least leads to unfaithfulness in what is greatest. By “that which is least” Christ meant the worldly goods of which He had been talking.
Illustration: God shows in all parts of His creation the value He sets upon little things. God could thunder all year long; He could shake the ribs of the world with perpetual earthquakes; He could blaze on the air, and brush the mountains every day with His comets. But if He could not feed the grass with His dew, and breath into the little lungs of His insect family; if He could not expend His care on small things, and take an interest in their perfection, His works would be only crude and disjointed machines, without beauty and order, and fitted to no perfect end.
Illustration: Throughout His teaching, Christ lays the most significant stress upon things which we often consider unimportant details. The servant who was faithful “in a very little” was made ruler over ten cities. He praised the woman who had “done what she could.” He praised the widow’s mite and the cup of cold water. The shepherd hunted the one sheep and the woman one coin. The same truth is prominent in the Old Testament – the one backward look of Lot’s wife, the one lie of Abraham, the one petulant word uttered by Moses, are specimens of the little sins that brought great evil.
Illustration: Too often we practice little dishonesties and little deceptions, while thinking ourselves Christian. A lighthouse erected on a tropical shore continually failed because the brilliant light drew clouds of insects, covering and darkening the glass. In like manner, the conscious may have the power to resist great assault, overcome strong temptations and to avoid fearful dangers, but a thousand little venomous insect bites, unimportant and unnoticed individually, can be fearful in their results collectively.
How can we be faithful in the unrighteous mammon? – (a) We can be thoroughly honest in money matters, to the last cent of payment, and to the first minute of promptness. Christians, above all men, should pay their debts. (b) We can have regard for the rights of others in all our business dealings, remembering that we are our brothers’ keepers, whether we sell or buy. (c) We can use unselfishly all that we possess, trying to make it count the most for the good of the world.
Illustration: “To use money for accumulation is folly. In the Eastern tale the golden sequins stored in the chests were found to be dry autumnal leaves when the chests were opened” (Dr. Harrison).
Illustration: “A draper once said to me – and he fancied himself, I have no doubt, very spiritual as he said it – ‘Think of a man with an immortal soul measuring out yards of tape.’ Yes, think of it. If he did it faithfully, giving full measure and the quality asked for, he was only obeying Christ’s precept, and fitting himself for whatever occupation may await him in the eternal order” (Horton). So, in Robert Browning’s poem of “Theocrite,” the Archangel Gabriel takes the poor boy’s place: “Then to his poor trade he turned, By which the daily bread was earned; And ever o’er trade he bent, And ever lived on earth content; He did God’s will: to him all one If on the earth, or in the sun.”
What is the true riches? – “Literally, ‘that which is true,’ i.e., real and not evanescent. Earthly riches are neither true, nor ours” (Cambridge Bible). In the eyes of Jesus, true personal possessions of character and goodness constitute riches. The wealth of a man consists in the number of things he loves and blesses, and in the number of things he is loved and blessed by. “Everything that holds of the unseen and spiritual, whether it be treasures of intellect and lofty thought, or whether it be pure and noble aims, or whether it be ideals of any kind, the ideals of art, the aspirations of science, the lofty aims of the scholar and the student – all these are included” (Alexander Maclaren). But all these become “unrighteous mammon” if we forget our stewardship.
What belongs to another are we to be faithful in? – Nothing here can be truly called our own; it is only for a short time, just to see how we will employ it. We may call it ours as little children call things their own which are put into their hands as play-things for a time.
Illustration: A man stopped at a motel while traveling. He brought nothing with him, except an overnight kit. The motel provided a bed, table, drinking cups, pillows, covers, bathroom, air- conditioning, television, a phone, television, room service and several other things. Suppose someone else came into his room demanding that he leave, acting like the owner of the place, when neither possessed ownership. Such is our life on earth. In a sermon, Dr. Harrison imagined God as laying before us, one by one, the bills He has a right to present for rent, board, clothes, food, redemption, etc. Harrison said, “The fact is that we are more bothered about the five hundred dollars that we owe to our neighbors than we are about the insolvency into which we have been plunged to an amount so far beyond the millions, and the billions, and the quadrillions, that there is not room enough on the scroll of the sky for the archangel to put down the figures.”
What are we to receive as a reward that is our own? – God’s approval; manifested in our consciences and in a soul at peace; approval of the children of God in this world. In the world to come, “the kingdom prepared for us from the foundation of the world” (Matt. 25:34).
Scripture Reading: Luke 16:13
3. The Two Masters
What two masters claim our services? The test of every man’s real value is his answer to the questions, “What is the ultimate aim of your life?” “What are you living for?” There are only answers: God or mammon.
How do we serve both masters? – Too often we serve one after the other. It is probably fair to say that many Christians have in reality, in one form or another, been the servant of mammon, while pretending to serve God.
But why is it impossible to serve two masters? – The Greek of the original means to be a slave of two masters, to be absolutely at their disposal, which of course is impossible. God and mammon are antagonistic in character and purpose. Service of one is opposition to the other.
What service will you choose? – The success and the happiness of religion depends on its thoughtfulness. A half-heart in religion produces a heavy heart. We live life either spending or investing; using mammon as seed or devouring it. We live life so that death will take us into outer darkness, or into an everlasting home with God the Father, God the Son and God the Holy Spirit.
Illustration: “It is not necessary to break a mirror to pieces in order to make it worthless. Let one go behind it with a needle of the finest point, and, with delicate touch, make the smallest line through the silver coating of the back; the next day let him make another at right angles to that; and the third day let him make still another line parallel to the first one; and the next day let him make another line parallel to the second, and so continue to do day by day, and one year shall not have passed away before that mirror will be so scratched that it will be good for nothing. It is not necessary to deal it a hard blow to destroy its power; these delicate touches will do it, little by little. It is not necessary to be a murderer or a burglar in order to destroy the moral sense; but ah! these million little infelicities, as they are called, these scratchings and raspings, take the silver off from the back of the conscience, take the tone and temper out of the moral sense” (Henry Ward Beecher).
