What Can We Learn From The Parable of the Unjust Steward? Part 1
When Jesus uses a positive example in a parable, it’s easy to understand the point. But when he uses a dishonest and sneaky man as an example, what does he want us to learn?
One of the least-known and most-misunderstood parables of Jesus is recorded in Luke 16, often known as the parable of the unjust steward (or manager). Like the parable of the unjust judge, it uses a negative example to highlight biblical principles. The main part of the parable occurs in verses 1–9:
He also said to the disciples, “There was a rich man who had a manager, and charges were brought to him that this man was wasting his possessions. And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your management, for you can no longer be manager.’ And the manager said to himself, ‘What shall I do, since my master is taking the management away from me? I am not strong enough to dig, and I am ashamed to beg. I have decided what to do, so that when I am removed from management, people may receive me into their houses.’ 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.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’ 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 master commended the dishonest manager for his shrewdness. For the sons of this world are more shrewd in dealing with their own generation than the sons of light. And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings. (Luke 16:1–9)
In Galilee, it was common for absentee landlords to leave their estates in the hands of stewards who would manage the property on the owner’s behalf. In the parable, hostile charges were brought to the owner against the steward, and the response of both indicates that the charges were, in fact, true.
The steward is immediately faced with a conundrum. He will not easily find another position as a steward, and he is both too weak for manual labor and too proud to beg. He immediately comes up with a solution—he is being dismissed for mismanaging the owner’s property, and he will use his last act as steward to use the owner’s property (the debts others owe the owner) to secure his own future.
The steward calls in debtors, who would have written promissory notes in their own handwriting. He tells them to rewrite the debts for lower amounts, saving them substantial amounts of money, with the assumption that the grateful debtors will repay the favor and support the jobless steward.
The owner commended the dishonest steward—but why would he commend someone who has just stolen a great deal of money from him, and why would Jesus set him up as an example?
Parables often have one major spiritual point that is sometimes explicitly expressed by Jesus, and this is the case for this parable. Jesus says, “For the sons of this world are more shrewd in dealing with their own generation than the sons of light. And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings” (Luke 16:8–9). To understand the meaning of the parable, we have to understand Jesus’ summary statement.
Jesus sets up a dichotomy between the “sons of this world” and “the sons of light” in regard to “shrewdness.” The word translated “shrewdness” is phronimos. It’s the same word for the “wise” man who built his house upon the rock (Matthew 7:24) or being “wise” as serpents (Matthew 10:16). The faithful and wise manager of Luke 12:42 was described as phronimos as well. However, unlike sophia, this word for wisdom is not inherently good but can be used by either good or evil people. Importantly, the Septuagint translates the “shrewdness” of the serpent in Genesis 3:1 with phronimos. So fundamentally, this parable is about a trait of amoral wisdom that the ungodly spirits and people have always used more naturally than godly people.
The specific application is to make use of “unrighteous wealth” so that when it fails, “they” may receive you into the eternal dwellings. So this is contrasting earthly riches with eternal dwellings—not the first parable that does this! Just as the shrewd steward used his master’s wealth to secure a place for himself to live, we should use the riches of this world (that will be taken from us at death) to secure our heavenly dwelling. But why is the wealth called “unrighteous,” and who are the friends that will receive us into the heavenly dwellings?
The best explanation is “unrighteous wealth” is idiomatic, like “filthy lucre” is, and doesn’t mean wealth gained unrighteously. It simply means “worldly wealth,” though we can remember that the love of money is the root of all types of evil.1
But what does it mean that we should make friends who will welcome us into heavenly dwellings? In the same chapter, Luke 16:19 begins the parable of the rich man and Lazarus. The rich man used his wealth to provide comfort during his earthly life but made no provision for his eternal dwelling. Regardless of exactly who is doing the welcoming into heaven, the idea is that believers will use their wealth in such a way that their eternal home is in view.
But isn’t this perilously close to teaching works salvation? Rather, Jesus is giving the parable to people who are already saved, and there are elsewhere in Scripture allusions to differences in how people arrive in heaven—some with rewards and some by the skin of their teeth “as through fire” (1 Corinthians 3:15).
Once we recognize the point of the parable, interpreting the parable itself is much easier. The parable of the unjust steward commends quick thinking and shrewdness of action in times of crisis. Likely equivalent to being described as “quick on your feet.” It is most likely that the master who commended the unjust steward (verse 8) is just a character in the parable and does not represent Jesus himself. It would be hard to imagine Jesus commending theft and dishonesty, as that is not the point of the parable, nor would it be something Jesus would do. Indeed, the parable commends not the original theft(s) or the dishonesty in business but the shrewdness of the manager. Jesus tells us that the sons of the light (verse 8) should heed the example of the steward and should use their wealth, not to swindle others, as he did, but in such a way that God will be pleased with their gifts (Romans 12:13; 2 Corinthians 9:1–13; 1 Timothy 6:17–19). Those who squander the physical riches entrusted to them will likewise not be fit managers of spiritual things.
Jesus uses the dishonest actions of a poor and self-seeking steward, not to counsel dishonesty but to point out that Christians should deal as shrewdly in God-honoring ways as ungodly people deal selfishly for their own ends. The man discounts the debts of his master’s debtors, in order to have their support, in case he is dismissed and without money. His actions increase his master’s cash flow by getting the money in faster than the borrowers might have done if having to pay the full amount. His master commends his shrewdness but not his integrity! The option is clear: We either serve God, or we serve unrighteous materialism. (Older versions often use the term “mammon,” which stands for money and materialism.)
End of part 1
by Troy Lacey and Lita Sanders on September 30, 2025
One of the least-known and most-misunderstood parables of Jesus is recorded in Luke 16, often known as the parable of the unjust steward (or manager). Like the parable of the unjust judge, it uses a negative example to highlight biblical principles. The main part of the parable occurs in verses 1–9:
He also said to the disciples, “There was a rich man who had a manager, and charges were brought to him that this man was wasting his possessions. And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your management, for you can no longer be manager.’ And the manager said to himself, ‘What shall I do, since my master is taking the management away from me? I am not strong enough to dig, and I am ashamed to beg. I have decided what to do, so that when I am removed from management, people may receive me into their houses.’ 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.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’ 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 master commended the dishonest manager for his shrewdness. For the sons of this world are more shrewd in dealing with their own generation than the sons of light. And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings. (Luke 16:1–9)
In Galilee, it was common for absentee landlords to leave their estates in the hands of stewards who would manage the property on the owner’s behalf. In the parable, hostile charges were brought to the owner against the steward, and the response of both indicates that the charges were, in fact, true.
The steward is immediately faced with a conundrum. He will not easily find another position as a steward, and he is both too weak for manual labor and too proud to beg. He immediately comes up with a solution—he is being dismissed for mismanaging the owner’s property, and he will use his last act as steward to use the owner’s property (the debts others owe the owner) to secure his own future.
The steward calls in debtors, who would have written promissory notes in their own handwriting. He tells them to rewrite the debts for lower amounts, saving them substantial amounts of money, with the assumption that the grateful debtors will repay the favor and support the jobless steward.
The owner commended the dishonest steward—but why would he commend someone who has just stolen a great deal of money from him, and why would Jesus set him up as an example?
Parables often have one major spiritual point that is sometimes explicitly expressed by Jesus, and this is the case for this parable. Jesus says, “For the sons of this world are more shrewd in dealing with their own generation than the sons of light. And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings” (Luke 16:8–9). To understand the meaning of the parable, we have to understand Jesus’ summary statement.
Jesus sets up a dichotomy between the “sons of this world” and “the sons of light” in regard to “shrewdness.” The word translated “shrewdness” is phronimos. It’s the same word for the “wise” man who built his house upon the rock (Matthew 7:24) or being “wise” as serpents (Matthew 10:16). The faithful and wise manager of Luke 12:42 was described as phronimos as well. However, unlike sophia, this word for wisdom is not inherently good but can be used by either good or evil people. Importantly, the Septuagint translates the “shrewdness” of the serpent in Genesis 3:1 with phronimos. So fundamentally, this parable is about a trait of amoral wisdom that the ungodly spirits and people have always used more naturally than godly people.
The specific application is to make use of “unrighteous wealth” so that when it fails, “they” may receive you into the eternal dwellings. So this is contrasting earthly riches with eternal dwellings—not the first parable that does this! Just as the shrewd steward used his master’s wealth to secure a place for himself to live, we should use the riches of this world (that will be taken from us at death) to secure our heavenly dwelling. But why is the wealth called “unrighteous,” and who are the friends that will receive us into the heavenly dwellings?
The best explanation is “unrighteous wealth” is idiomatic, like “filthy lucre” is, and doesn’t mean wealth gained unrighteously. It simply means “worldly wealth,” though we can remember that the love of money is the root of all types of evil.1
But what does it mean that we should make friends who will welcome us into heavenly dwellings? In the same chapter, Luke 16:19 begins the parable of the rich man and Lazarus. The rich man used his wealth to provide comfort during his earthly life but made no provision for his eternal dwelling. Regardless of exactly who is doing the welcoming into heaven, the idea is that believers will use their wealth in such a way that their eternal home is in view.
But isn’t this perilously close to teaching works salvation? Rather, Jesus is giving the parable to people who are already saved, and there are elsewhere in Scripture allusions to differences in how people arrive in heaven—some with rewards and some by the skin of their teeth “as through fire” (1 Corinthians 3:15).
Once we recognize the point of the parable, interpreting the parable itself is much easier. The parable of the unjust steward commends quick thinking and shrewdness of action in times of crisis. Likely equivalent to being described as “quick on your feet.” It is most likely that the master who commended the unjust steward (verse 8) is just a character in the parable and does not represent Jesus himself. It would be hard to imagine Jesus commending theft and dishonesty, as that is not the point of the parable, nor would it be something Jesus would do. Indeed, the parable commends not the original theft(s) or the dishonesty in business but the shrewdness of the manager. Jesus tells us that the sons of the light (verse 8) should heed the example of the steward and should use their wealth, not to swindle others, as he did, but in such a way that God will be pleased with their gifts (Romans 12:13; 2 Corinthians 9:1–13; 1 Timothy 6:17–19). Those who squander the physical riches entrusted to them will likewise not be fit managers of spiritual things.
Jesus uses the dishonest actions of a poor and self-seeking steward, not to counsel dishonesty but to point out that Christians should deal as shrewdly in God-honoring ways as ungodly people deal selfishly for their own ends. The man discounts the debts of his master’s debtors, in order to have their support, in case he is dismissed and without money. His actions increase his master’s cash flow by getting the money in faster than the borrowers might have done if having to pay the full amount. His master commends his shrewdness but not his integrity! The option is clear: We either serve God, or we serve unrighteous materialism. (Older versions often use the term “mammon,” which stands for money and materialism.)
End of part 1
by Troy Lacey and Lita Sanders on September 30, 2025
70-79, M
