Note 1 at Lk. 16:1: This parable of the unjust steward has been interpreted in more diverse ways than possibly any other teaching that Jesus ever gave. Although most of the interpretations expound sound Biblical truth, this one parable cannot be teaching all these different doctrines. In an instance like this where the meaning is somewhat unclear, how the teaching harmonizes with the context must be the primary consideration for interpretation.

Here in verse one, the words "and" and "also" are used to introduce this parable. The word "and" is a conjunction and means "together with or along with; also; in addition." "Also" means "besides; in addition; likewise." These words make it clear that this parable is a continuation of Jesus' teaching from the parable of the prodigal son and his brother (Lk. 15:11-32).

In verse 14, the Pharisees are shown taking offense at the interpretation of this parable (vv. 9-13) because they were covetous. This reveals that any interpretation of this parable must expressly counter covetousness. Also, in verse 15, Jesus responds to the Pharisees' covetousness and continues His teaching on through the story of the rich man and Lazarus.

Therefore, this parable, taken in context, is continuing Jesus' teaching begun through the parable of the prodigal son and his older brother (see notes 6 & 8 at Lk. 15:25 & 29, pp. 294 & 296). It deals with covetousness and is compatible with the story of Lazarus and the rich man (Lk. 16:19-31). The unjust steward was certainly covetous. He had not been faithful to his master or to his master's debtors. He had wasted his master's goods on himself. When found out, his self-serving nature, after considering the options, decided there had to be a change. He decided to use his lord's money to make friends so that when he was fired he would have someone to help him.

His master was apparently wealthy enough so that he didn't take offense at the steward discounting the debts owed to him (see note 5 at Lk. 16:6, p. 298), but rather he commended the steward. He didn't commend his dishonest ways but he was commending the fact that he had finally used his lord's money to plan for the future instead of wasting it on himself. Although the steward was motivated by what he would ultimately gain, there was prudence in his actions which was lacking before.

In this sense, the children of this world (lost men) are wiser than the children of light (born-again men) because they plan for the temporal future. Jesus begins His interpretation of this parable in verse 9 by telling us to use money (the unrighteous mammon) to make to ourselves friends that would receive us into "everlasting" habitations. The use of the word "everlasting" denotes that Jesus is now talking about our eternal future.

Our material possessions have been given to us by God so that we are actually stewards of His resources. The Lord gave us this wealth to establish His covenant on this earth (Dt. 8:18)--not so that we could consume it upon our own lust (Jas. 4:3). If we consume all that the Lord has given us on earthly things, then we are unjust stewards. The Lord is instructing us to use money (the same would apply to talents and abilities) to further His kingdom and bless others and there will be eternal rewards (Mt. 6:19-21). The people who have been saved and blessed by our investments in the kingdom of God will literally receive us into our everlasting home when we fail (v. 9) or pass on to be with the Lord.

Money is not true wealth. But if we haven't been faithful stewards of the money that the Lord has given us, then He will not entrust to us the greater riches of the kingdom. Our material stewardship mirrors our spiritual stewardship and determines what the Lord will entrust to us (Mt. 25:21- 23; Lk. 19:17). Verse 13 is identical to Matthew 6:24 (with the exception of the words "man" and "servant"). In Matthew 6, Jesus' teaching is very clear and leaves no doubt that He is preaching against laying up treasures (covetousness) for ourselves here on earth (see notes 36-38 at Mt. 6:19-21, p. 81).

This certainly went against the Pharisees' beliefs and practices. Jesus said the Pharisees devoured widows' houses (Mt. 23:14). In Matthew 15:3-9, Jesus rebuked the Pharisees for allowing money that should have gone for supporting parents to be given as an offering, and it is very likely that they were taking more than their fair share of the offerings. Verse 14 makes it very clear that it was because of this covetousness that the Pharisees were offended by Jesus' parable.

Jesus continues His rebuke of the Pharisees in verses 15- 18 by exposing their hypocrisy and follows with the story of the rich man and Lazarus. This story once again shows the vanity of making provision for this life only and is perfectly compatible with the teaching of this parable of the unjust steward.