'Parable of the Unjust Steward'
- Maybe the most perplexing parable
- There is a forgotten character, The Accuser
- What does this parable have in common with the previous parables?
Come Follow Me New Testament
LDS Mormon Bible
all right in this episode we're going to
cover the parable of the unjust steward
that's found in Luke 16 I skipped over
this with the other couple episodes of
come follow me it's a difficult parable
to understand and it would have taken
some time but I did want to get it in
here for reference so here we go
we're gonna cover this what I'm gonna do
is I'm gonna go ahead and read through
the parable and then we're gonna take a
look at a few different interpretations
and ideas that I have that help us to
you know maybe I put this puzzle
together just a little bit and he said
also unto his disciples now this is a
change that many commentators point out
with this to cite this parable where
originally remember he's sitting with
the publicans and the sinners the
Pharisees come along and say why are you
sitting with them well his first
parables here address the Pharisees we
have the story of the lost sheep we have
the story of the lost coin with a woman
we have a story of the lost son or the
prodigal son and now he turns and he
speaks to his disciples with this
parable there was a certain rich man
which had a steward and the same was
accused unto him that he had wasted his
Goods and he called him and said unto
Him how is it that I hear this of thee
given account of thy stewardship for
thou mayest be no longer steward then the
steward said within himself what shall I
do for my lord taketh away from me the
stewardship I cannot dig to beg I am
ashamed I am resolved what to do that
when I am put out of the stewardship
they may receive me into their houses so
he called every one of his Lords debtors
unto him and said unto the first how
much owest thou into my Lord and he said and
hundred measures of oil and he said unto
him take thy bill and sit down quickly
and write fifty then said he to another
and how much I was out and he said and
hundred measures of wheat and he said
unto him take thy bill and write
fourscore and the Lord commended the
unjust steward because he had done
wisely for the children of this world
are in their generation wiser than the
children of light now we're gonna stop
here at the Versa end of verse eight
this parable may stop right here it
might even start it stopped in the
middle of verse eight and one of the
problems with interpreting this parable
is everything that follows afterwards
seems to be kind of an explanation or a
follow-up to the parable but it might
not be and so if we're trying to put all
the pieces of the puzzle together then
we go ahead and bring all of the
follow-up here from Jesus and his
comments into the parable we'll do that
in a minute so let's go back to the
beginning of this parable and dissect it
a little bit and talk about some of the
interpretations that commentators have
given us previously and he said unto his
disciples verse 1 there was a certain
rich man which had a steward so we don't
know who's who here that's one of the
problems we assume that the rich man or
the master here is the Lord and he very
well may be but we don't know that
because he acts a little strange in this
he is commending the unjust steward for
fraudulent or unjust work which seems
very odd so let's keep going and the
same was accused unto him that he had
wasted his goods
so the steward is not taking care of
things you think of the steward as
someone who's in charge of the financial
endeavors here of the financial
administration of the master and he's
not taking care of things things are
falling apart and he called him and said
unto Him how is it that I hear this of
thee given account of thy stewardship
for thou mayest be no longer steward
so he's being put on notice you're gonna
be fired
based on how the accounting comes out
here then the steward said within
himself what shall I do for my Lord
taketh away from me the stewardship I
cannot dig to beg I am ashamed so labor
is not really in the cards for this
steward and they're too ashamed to go
out and beg so they needed to secure
their future and find out a way to
secure an income in the future says I am
resolved what to do
that when I am put out of the
stewardship they may receive me into
their homes so it appears that what he's
doing is he's going to come up with a
plan here that he's going to go to the
debtors of the master and figure out a
way that they're going to like him and
probably hire him in the future to maybe
look over some of their finances and so
he called every one of his Lords debtors
unto him and said unto the first how
much OS thou unto my lord write and then
he goes through this process and Jesus
gives a couple of examples of him
lowering the debt on these two people
that they owe to the rich man to the
master what's interesting is the
examples that they give which is having
to do with a hundred measures of oil and
a hundred measures of wheat the amount
seems to be different that's lowered but
the actual value that it's lowered is
the same the total debt is different but
the actual value that it's lowered not
percentage-wise but the actual value is
the same and when he does this then
the master commends him for what he's
doing because he's done wisely and then
we get this interesting statement here
from Jesus for the children of this
world are in their generation wiser than
the children of light so why would he
say that again here's another example of
something that seems turned on its head
for the children of this world are in
their generation wiser than the children
of light so if we go back to Talmadge's
example what he says is that the unjust
steward realizing that the judgment was
coming so to speak he goes back to the
debtors and the amount that he reduces
the debt is actually the amount that
would be for him for the steward so he
goes around to these individuals and he
has to bring a debt back to the master
that's certain amount but to do that it
would be common for whoever is going to
be doing the collection to charge
something on top of that that would be
very common allows for a lot of
corruption we see this in a lot of the
third-world countries still today but
that's what would have been common back
then and so perhaps that's true
perhaps he goes out and he reduces the
bill and instead of reducing what is
owed to the master he reduces what his
take is which would be a large sum a
large percentage of it and therefore
brings that back to the master and so
the master gets exactly what he's
expecting but the steward gets nothing
out of it and therefore the master the
rich man would commend him for
collecting all the debts and getting
this taken care of it's not the best
scenario he should have been doing this
all along but once he was put into a
position where he had to really start
looking out for his future he takes care
of things and the master is it commends
him for it the other thing that we might
look at is what McConkie says McConkie
goes into a little bit more of an
explanation of how this is a very
worldly type of a scenario and it may
very well be that the master is also
worldly and not actually a
an example of the Lord but here is a
real-world example where they're going
out and this the unjust steward is
securing an income for himself for the
future and that the parable is taught
because Jesus says this is just how
someone would take care of themselves
financially and start looking after
their future someone who is lost
spiritually needs to do the same thing
and that the children of this world are
in their generation wiser than the
children of light well it says in their
generation it may very well mean that in
their world the world of Mammon that
would mean riches and greed that they do
a much better job of making sure they're
looking out for themselves financially
and for their future than many people do
spiritually in looking out for
themselves in their future their
eternity and so therefore he would be
telling the parable giving this
comparison of the higher law in the
lower law using again economy using the
spiritual economy and the temporal
economy as an example like he oftentimes
does this is Luke as he often times does
throughout all of his gospel at this
point let's follow up a little bit with
what Jesus says after this after the
parable he says and I say unto you make
to yourselves friends of the Mammon of
unrighteousness so when you talk about
Mammon you're talking about greed you're
talking about money make to yourselves
friends of the Mammon of unrighteousness
that when you fail they may receive you
into everlasting habitations so you know
the idea here from the commentators is
again that make friends with temporal
needs
in other words you have to work within
this you have to work within these
parameters and there are no options and
if you look at the example here there is
an example I believe in section 82 the
talks has a very similar language to
this whole chapter where the Lord
tells Joseph Smith when they're talking
about the United order that you need to
make friends with Mammon to make things
work financially and in other words you
can't totally stand back and not deal at
all with money in this world it doesn't
work you'll never get anywhere it's
impossible unfortunately but you can't
do that you have to work within the
temporal economy even when you are
looking for a spiritual end and that's
what McConkie is saying and apparently
that's what the Lord is saying to Joseph
Smith in Section 82 and then if we go
down a little bit further into verse 10
he says he that is faithful in that
which is least is faithful also in much
this would kind of be like the parable
of the talents even if you have a
smaller amount but you're faithful in
that that's actually shows that you're
faithful in a lot you can be faithful in
a lot and he that is unjust in a little
in the least is unjust also in much so
if you have a little bit entrusted unto
you and you can't handle that then you
probably can't receive a lot more you're
going to be unjust also when there's a
lot more that is given to you similar
principle and then he goes down to the
verse 13 verse 13 and here's where we
have a verse that we're all familiar
with no servant can serve two masters
for either he will hate the one and love
the other or else you will hold to the
one and despise the other you cannot
serve God and Mammon so you have to have
an option here and this is another
window into possibly this parable that
it's hard to find the answer to I
believe but it seems that he's talking
he's referring back to the Mammon here
he's saying become friends of Mammon but
don't worship Mammon right you need to
become Friends of Mammon and greet and
not greed and but the temple economy and
but do not worship it you have to serve
one or the other and then in verse 14 we
get something important here a little
bit of information and the Pharisees
because they're still there even though
Jesus is now addressing the disciples
and the Pharisees also who were covetous
what he's saying here is they they're
greedy greedy would be the better word I
think they are greedy they love money
and we're told that a few times here in
the Gospels and they heard all these
things and they derided him so this is
another clue here why are they de
writing him why do they feel attacked in
this situation I think that's a good
question to help unravel the parable and
its meaning who are the Pharisees are
they the Lord or not the Lord are they
the master or the rich man because in
the following in the next parable in the
rich man and Lazarus they are the rich
man are they the unjust steward and
their fraudulent and don't take care of
things is the responsibility coming from
the rich man or the master to the unjust
steward and they're not taking care of
things and that's the Pharisees the Lord
is using them as a steward and their
unjust stewards being the Pharisees is
that possible and then a couple more
quick things here I want to go over in
verse 16 it says the law and the
prophets were until John being John the
Baptist since that time the kingdom of
God is preached and every man presses
into it so there is a Joseph Smith
translation to this where there's
actually quite a few verses that are
inserted right about here unfortunately
they're not inserted in the parable of
the unjust steward if they were right in
that area we'd get something much more
clear probably but they still might give
us a window into what the parable is
about his verses are all
about as he has inserted throughout most
of the Joseph Smith translation but
especially here in Luke and in Matthew
he inserts information about how the
Pharisees and the Sadducees and the
scribes etc have a dead law and they
only are focused on the lower law and
not on the higher law and so he's saying
you've had this law the whole time but
you don't understand it and you don't
understand that it looks forward to me
as he says in the Joseph Smith
translation you've got the law you don't
follow it and you don't look at it and
understand it because if you did you
would realize that the prophets all
prophesied of me is what he says there
so we get this higher law lower law and
the idea of Jesus being the Messiah the
son of God and then one more point that
comes up here that is mentioned in Luke
16 but is emphasized in the Joseph Smith
translation is that of adultery that the
Pharisees seem to be in a practice of
taking a wife and then putting her away
that is giving her a divorcement and
then taking another wife and so this it
sounds like that's what's happening here
with them and that they are in positions
of power that they're greedy and that
they are looking only out for themselves
and not taking care of their wives and
their children because Jesus Joseph
Smith specifically talks about them
taking the children and offending the
children as well so Pharisees here are
not are not shed in a very good light by
Jesus at all so in looking at the Joseph
Smith translation a couple things that
come up that Jesus seems to be talking
about are that they are not good
stewards and in that sense maybe
they are the unjust steward maybe they
are
not taking care of things because
they're covetous and they are after
money themselves and this unjust steward
and the parable actually made a change
but the Pharisees don't and they are
they don't they don't take care of their
stewardship that they've been given and
they don't maybe it's their homes maybe
they don't take care of even their own
homes and their own wives and their own
children Joseph Smith specifically says
that they get mad at Jesus for saying
that for him saying that they are
adulterers so are they offended and
that's what the unjust steward
represents as they are not stewards of
their own home I think that's a real
possibility in looking at what Joseph
Smith inserts here as well one more last
thought on this and no I don't have a
for sure conclusion on this
unfortunately there's a lot of moving
parts here but there's one more thought
here that I had if you go back and you
look at all of these parables that Jesus
is teaching in this moment and this time
remember what the setting is he is
sitting with the publicans and the
sinners and the Pharisees come and
that's the first thing that they are
upset about why are you sitting with the
publicans in the sitter's how can you do
that and so then he starts going into
the parables and seems to be talking
about the publicans and the sinners
right so we have the parable of the lost
sheep
so that lost sheep could be the
publicans and the sinners they've been
they've moved off on their own they're
lost and they need to be brought
back in right the unhealthy the sick are
the ones that need a physician is
something that Jesus says the lost coin
for the with a woman lost and need to be
brought in looking at the publicans and
the sinners a lost prodigal son goes off
and like the steward he doesn't handle
his stewardship very well the money
that's been given to him his
responsibilities and he needs to come
back
and all of these instances give us a
couple of examples here that are really
important one is about the individual
it's very important that we see that
each of these parables in each of these
parables there's a real concern for the
individual not the collective but for
the individual and their repentance and
that they've been found and brought back
so that's one key point but another one
is about covenant remember that covenant
is the splitting apart of being lost and
then coming back together again that's
what the gospel is about that's what the
plan of salvation is about and that's
what these parables up to now have all
seemed to be about something is pulled
apart or lost and then brought back
together and what is the central who is
the central character in those examples
the central character in the lost sheep
is not the lost sheep it's the shepherd
and how glad the shepherd is for finding
the one and he left the 99 to find the
one the central character is not the
money the coin that the woman lost it's
the woman who is so happy that she found
the coin the central character even
though we call it the prodigal son again
if you listen to my episode on that and
you look at the Chiasmus in there where
the center of that Chiasmus is not the
son it's the father the father is the
central figure in that story who is so
excited like the others that what he has
lost has come back and why the whole
emphasis on how exciting that is that is
the major thrust of what Jesus is
teaching in these parables is the
excitement I know there's 99 other sheep
but how excited are you when you have
and when you find the one and you know
the
has the feast and how excited the woman
is when she finds the one and how
excited the father is when the prodigal
son comes back and they kill the fatted
calf and the other son is wondering
what's going on that's the focus of the
story not the lost person even though
the it does focus on the individual and
we understand that principle very well
the focus though is on the excitement of
the central character and what does that
excitement represent to me as I go
through that what it represents to me is
mercy it is mercy it is these things
have been lost and now they come back
and I'm not going to keep a judgment
like with the prodigal son hey other son
you've been doing a great job but I'm
not going to keep punishing this other
son who has now returned to me right I'm
I'm going to give mercy it is the higher
law that he is giving it is the higher
law that Jesus is focusing on here with
these parables of mercy and remember the
setting he is talking to the Pharisees
while the publicans and the sinners are
there and the Pharisees can't stand that
he is there sitting with the
sinners and the publicans and Jesus is
trying to teach them this lesson about
mercy so what if we applied that same
law in that same emphasis that we've had
so far in those previous parables to the
parable of the lost or the parable of
the unjust steward here's how this might
work the rich man or the master would be
the Lord as he seems to be represented
as the central figure in all of the
others and he has given out a
stewardship to someone who is not
handling things very well now we bring
in another character that perhaps we
haven't fought
in this parable that does exist but is
unnamed and if we go back to verse one
we find this other character it says
here there was a certain rich man which
had a steward so there's the there's two
of the characters and the same was
accused unto him under the master under
the rich man that he had wasted his
goods in verse two he follows up when he
says how is it that I hear this of thee
so we have another character that we
haven't probably thought about who is it
it's the accuser and the accuser almost
always is a negative representation
remember that it's Lucifer in the book
of Revelation in the pre-existence whose
title is John gives as the accuser and
if you go throughout all of the Gospels
Matthew Mark Luke and John they all
bring up accusers and accused and it's
almost always with just a couple of
exceptions it's almost always geared
toward the Pharisees and the scribes or
the high priests because in a trial
situation
it's the accuser in a spiritual scenario
that is evil and it's Christ who is the
Advocate who is the defender if you will
of each of us and so we have another
character here who is the accuser who is
the accuser so what if we applied that
same scenario and made the accuser the
Pharisees who even though they're not
being talked to directly are certainly
there and they have accused the ones who
have not taking care of their
stewardship very well or the people that
are as we look at the other parables the
sinners well here Jesus is speaking to
the sinners and the publicans and the
Pharisees are accusing the publicans and
the sinners of being sinners and then
what is the example of the parable it's
exactly what the public
do that's what a publican is they work
typically for Rome or maybe other
jurisdictions under Rome and they go
around and they collect the taxes and as
they go around and collect the taxes
they grab a little bit more on top of it
for themselves
that's why they're hated that's why they
are with the sinners and they usually
deal with money and they don't deal very
well with it so what if the publicans
and the sinners here are the unjust
steward and we would point them out or
Jesus would point them out as the unjust
steward because that's what the
Pharisees would label them and that's
what all the Gospels label these
publicans and sinners and remember
Matthew was a publican he was a tax
collector and he became an apostle with
Jesus here so if these are the publicans
and the sinners maybe Jesus is reaching
out an olive branch so to speak to the
publicans and sinners who many
commentators believe in this exact
situation became converted and they who
had been publicans and sinners and were
come to judgment I mean here's Jesus
right there in front of them they then
go out they reduce as Tallmadge would
say there take their cut of the money
and they bring back the original debt
back to the master and the master says
well done in other words they repent and
they do what they're supposed to do and
become a part of the master and that
would make everything line up in this
parable that would make everything make
sense even what follows because what
follows then is that the Pharisees are
outraged about the this parable as well
as the others so they're they understand
that they're the accusers and that Jesus
is the judge and they're not going to
have as Joseph Smith says they're not
going to have him be their judge just
like laman and lemuel say about Nephi
and it would make sense going along with
the lower and the higher laws that Jose
Smith focuses on where the temporal
economy here is used as an example for a
spiritual economy it would make sense
going in with all of the previous
parables where we're talking about
something being lost for a while and
then returned into good graces and it
would be consistent to be calling the
Pharisees the accusers here so that's
another thought that I hadn't seen
before a read before that we could look
at as an example of what Jesus might be
doing here with this parable I'll talk
to you next time
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