The Crafty Steward

[Lil Red]

+J.M.J.+
this passage has always confused me, could someone please help?

[url="http://www.usccb.org/nab/bible/luke/luke16.htm"]Luke 16:1-8[/url]
1
1 Then he also said to his disciples, "A rich man had a steward who was reported to him for squandering his property.
2
He summoned him and said, 'What is this I hear about you? Prepare a full account of your stewardship, because you can no longer be my steward.'
3
The steward said to himself, 'What shall I do, now that my master is taking the position of steward away from me? I am not strong enough to dig and I am ashamed to beg.
4
I know what I shall do so that, when I am removed from the stewardship, they may welcome me into their homes.'
5
He called in his master's debtors one by one. To the first he said, 'How much do you owe my master?'
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2 He replied, 'One hundred measures of olive oil.' He said to him, 'Here is your promissory note. Sit down and quickly write one for fifty.'
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Then to another he said, 'And you, how much do you owe?' He replied, 'One hundred kors 3 of wheat.' He said to him, 'Here is your promissory note; write one for eighty.'
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4 And the master commended that dishonest steward for acting prudently. 5 "For the children of this world are more prudent in dealing with their own generation than are the children of light.

[Deb]

Per the USCCB on this passage:

The parable of the dishonest steward has to be understood in the light of the Palestinian custom of agents acting on behalf of their masters and the usurious practices common to such agents. The dishonesty of the steward consisted in the squandering of his master's property (Luke 16:1) and not in any subsequent graft. The master commends the dishonest steward who has forgone his own usurious commission on the business transaction by having the debtors write new notes that reflected only the real amount owed the master (i.e., minus the steward's profit). The dishonest steward acts in this way in order to ingratiate himself with the debtors because he knows he is being dismissed from his position (Luke 16:3). The parable, then, teaches the prudent use of one's material goods in light of an imminent crisis.

The first conclusion recommends the prudent use of one's wealth (in the light of the coming of the end of the age) after the manner of the children of this world, represented in the parable by the dishonest steward.

6 [9] Dishonest wealth: literally, "mammon of iniquity." Mammon is the Greek transliteration of a Hebrew or Aramaic word that is usually explained as meaning "that in which one trusts." The characterization of this wealth as dishonest expresses a tendency of wealth to lead one to dishonesty. Eternal dwellings: or, "eternal tents," i.e., heaven. his opposed to the teachings.

7 [10-12] The second conclusion recommends constant fidelity to those in positions of responsibility.

8 [13] The third conclusion is a general statement about the incompatibility of serving God and being a slave to riches. To be dependent upon wealth is opposed to the teachings of Jesus who counseled complete dependence on the Father as one of the characteristics of the Christian disciple (Luke 12:22-39). God and mammon: see the note on Luke 16:9. Mammon is used here as if it were itself a god.

I am glad you asked that because I never understood it either and this prompted me to go look it up.

[CatherineM]

That one is kind of hard, but I think of the steward as someone who is willing to do whatever he can to plan for and make provisions for his future. It's kind of like he broke laws/rules in his present life (temporal) in order to ensure his future life (eternity). His present boss couldn't have been happy with how he did it, but he had to give him credit for his audacity and shrewdness in doing it. For myself, I'm not sure I'd want to invite this steward into my house after seeing how he treated his former employer, even if he did me a favor. It's kind of like if you got your present husband after he cheated on his first wife with you, then why would you be surprised if he in turn cheats on you with someone else.

St. Gaudentius Brescia in his 18th sermon said that in this passage the steward signifies the devil. His dominion on Earth is coming to an end. He wasted the Lord's gifts by stripping us of our divine grace and friendship, and now he feverishly tries to make friends with theft and deception. His foresight is worth our imitation, but not the manner in which he achieved his goals.

[Deb]

[quote name='CatherineM' post='1529623' date='May 15 2008, 02:49 PM']That one is kind of hard, but I think of the steward as someone who is willing to do whatever he can to plan for and make provisions for his future. It's kind of like he broke laws/rules in his present life (temporal) in order to ensure his future life (eternity). His present boss couldn't have been happy with how he did it, but he had to give him credit for his audacity and shrewdness in doing it. For myself, I'm not sure I'd want to invite this steward into my house after seeing how he treated his former employer, even if he did me a favor. It's kind of like if you got your present husband after he cheated on his first wife with you, then why would you be surprised if he in turn cheats on you with someone else.

St. Gaudentius Brescia in his 18th sermon said that in this passage the steward signifies the devil. His dominion on Earth is coming to an end. He wasted the Lord's gifts by stripping us of our divine grace and friendship, and now he feverishly tries to make friends with theft and deception. His foresight is worth our imitation, but not the manner in which he achieved his goals.[/quote]


I like St. Gaudentius Brescia's interpretation. I had never heard of that St. either. Thanks!

[phatcatholic]

From the [i]Navarre Bible Commentary[/i]:[indent][b]1-8.[/b] The unfaithful steward manages to avoid falling on hard times. Of course, our Lord presumes that we realize the immorality of the man's behavior. What he emphasizes and praises, however, is his shrewdness and effort: he tries to derive maximum material advantages from his former position as steward. In saving our soul and spreading the Kingdom of God, our Lord wants us to apply at least the same ingenuity and effort as people put into their worldly affairs or their attempts to attain some human ideal. The fact that we can count on God's grace does not in any way exempt us from the need to employ all available legitimate human resources even if that means strenuous effort and heroic sacrifice.

"What zeal people put into their earthly affairs: dreaming of honors, striving for riches, bent on sensuality. Men and women, rich and poor, old and middle-aged and young and even children: all of them the same. When you and I put the same zeal into the affairs of our souls, we will have a living and operative faith: and there will be no obstacle that we cannot overcome in our apostolic undertakings" ([St] J. Escriva, "The Way", 317).[/indent]

[phatcatholic]

From the commentary in the Haydock Douay-Rheims Bible:[indent][b]Ver. 1.[/b] There was a certain rich man, &c. By this parable, our Saviour advises his disciples to accompany their penitential works with deeds of mercy to the poor. (Ven. Bede) --- There is a certain erroneous opinion, that obtains pretty generally amongst mankind, and which tends to increase crimes, and to lessen good works: and this is, the foolish persuasion that men are not accountable to any one, and that we can dispose as we please of the things in our possession. (St. Chrysostom) --- Whereas we are here informed, that we are only the dispensers of another's property, viz. God's. (St. Ambrose) --- When, therefore, we employ it not according to the will of our Master, but fritter and squander it away in pleasure, and in the gratification of our passions, we are, beyond all doubt, unjust stewards. (Theophylactus) --- And a strict account will be required of what we have thus dissipated, by our common Lord and Master. If then we are only stewards of that which we possess, let us cast from our minds that mean superciliousness and pride which the outward splendour of riches is so apt to inspire; and let us put on the humility, the modesty of stewards, knowing well that to whom much is given, much will be required. Abundance of riches makes not a man great, but the dispensing them according to the will and intention of his employer. (Haydock) --- The intention of this parable, is to shew what use each one ought to make of the goods which God has committed to his charge. In the three former parables, addressed tot he murmuring Scribes and Pharisees, our Saviour shews with what goodness he seeks the salvation and conversion of a sinner; in this, he teaches how the sinner, when converted, ought to correspond to his vocation, and preserve with great care the inestimable blessing of innocence. (Calmet) --- A steward, &c. The parable puts us in mind, that let men be ever so rich or powerful in this world, God is still their master; they are his servants, and must be accountable to him how they have managed his gifts and favours; that is, all things they have had in this world. (Witham)

[b]Ver. 2.[/b] And he called him, &c. Such are the words which our Lord daily addresses to us. We daily see persons equally healthy, and likely to live as ourselves, suddenly summoned by death, to give an account of their stewardship. Happy summons to the faithful servant, who has reason to hope in his faithful administration. Not so to the unfaithful steward, whose pursuits are earthly: death to him is terrible indeed, and his exit is filled with sorrow. All thunder-stricken at these words, "now thou canst be steward no longer," he says within himself, what shall I do! (St. Thomas Aquinas)

[b]Ver. 8.[/b] And the lord commanded, &c. By this we are given to understand, that if the lord of this unjust steward could commend him for his worldly prudence, though it were an overt act of injustice; how much more will the Almighty be pleased with those who, obedient to his command, seek to redeem their sins by alms-deeds? (St. Thomas Aquinas) --- "Give alms out of thy substance," says holy Tobias to his son, "and turn not thy face from any poor person: for so it shall come to pass, that the face of the Lord shall not be turned from thee. According to thy abilities be merciful. If thou hast much, give abundantly; if thou hast little, take care, even of that little, to bestow willingly a little. For thus thou storest up to thyself a good reward, for the day of necessity. For alms deliver from sin, and from death, and will not suffer the soul to go into darkness." (Tobias iv. 7, 8, &c.) (St. Thomas Aquinas) --- Children of this world, &c. are more prudent and circumspect as to what regards their temporal concerns, than they who profess themselves servants of God, are about the concerns of eternity. --- Commended the unjust steward.[1] Literally, the steward of iniquity: not for his cheating and injustice, but for his contrivances in favour of himself. --- In their generation; i.e. in their concerns of this life. They apply themselves with greater care and pains, in their temporal affairs, than the children of light, whom God has favoured with the light of faith, do to gain heaven. (Witham)[/indent]

[phatcatholic]

From the [i]Catena Aurea[/i] of St. Thomas Aquinas (a collection of Scripture commentary by the early Church Fathers):[indent][b]BEDE:[/b] Having rebuked in three parables those who murmured because He received penitents, our Savior shortly after subjoins a fourth and a fifth on almsgiving and frugality, because it is also the fittest order in preaching that almsgiving should be added after repentance. Hence it follows, And he said to his disciples, There was a certain rich man.

[b]PSEUDO:[/b] There is a certain erroneous opinion inherent in mankind, which increases evil and lessens good. It is the feeling that all the good things we possess in the course of our life we possess as lords over them, and accordingly we seize them as our especial goods. But it is quite the contrary. For we are placed in this life not as lords in our own house, but as guests and strangers, led whither we would not, and at a time we think not of. He who is now rich, suddenly becomes a beggar. Therefore whoever you are, know yourself to be a dispenser of the things of others, and that the privileges granted you are for a brief and passing use. Cast away then from your soul the pride of power, and put on the humility and modesty of a steward.

[b]BEDE:[/b] The bailiff is the manager of the farm, therefore he takes his name from the farm. But the steward, or director of the household, is the overseer of money as well as fruits, and of every thing his master possesses.

[b]AMBROSE:[/b] From this we learn then, that we are not ourselves the masters, but rather the stewards of the property of others.

[b]THEOPHYL:[/b] Next, that when we exercise not the management of our wealth according to our Lord's pleasure, but abuse our trust to our own pleasures, we are guilty stewards. Hence it follows, And he was accused to him.

[b]PSEUDO-CHRYS:[/b] Meanwhile he is taken and thrust out of his stewardship; for it follows, And he called him, and said to him, What is this that I hear of you? give an account of your stewardship, for you can be no longer steward. Day after day by the events which take place our Lord cries aloud to us the same thing, showing us a man at midday rejoicing in health, before the evening cold and lifeless; another expiring in the midst of a meal. And in various ways we go out from our stewardship; but the faithful steward, who has confidence concerning his management, desires with Paul to depart and be with Christ. But he whose wishes are on earth is troubled at his departing.
Hence it is added of this steward, Then the steward said within himself, What shall I do, for my Lord takes away from me the stewardship? I cannot dig, to beg I all ashamed. Weakness in action is the fault of a slothful life. For no one would shrink who had been accustomed to apply himself to labor. But if we take the parable allegorically, after our departure hence there is no more time for working; the present life contains the practice of what is commanded, the future, consolation. If you have done nothing here, in vain then are you careful for the future, nor will you gain any thing by begging. The foolish virgins are an instance of this, who unwisely begged of the wise, but returned empty. For every one puts on his daily life as his inner garment; it is not possible for him to put it off or exchange it with another.
But the wicked steward aptly contrived the remission of debts, to provide for himself an escape from his misfortunes among his fellow-servants; for it follows, I am resolved what to do, that when I am put out of the stewardship, they may receive me into their houses. For as often as a man perceiving his end approaching, lightens by a kind deed the load of his sins, (either by forgiving a debtor his debts, or by giving abundance to the poor,) dispensing those things which are his Lord's, he conciliates to himself many friends, who will afford him before the judge a real testimony, not by words, but by the demonstration of good works, nay moreover will provide for him by their testimony a resting-place of consolation. But nothing is our own, all things are in the power of God.
Hence it follows, So he called every one of his Lord's debtors to him, and said to the first, How much owe you to my Lord? And he said, A hundred casks of oil.

[b]BEDE:[/b] A cadus in Greek is a vessel containing three urns. It follows, And he said to him, Take your bill, and sit down quickly, and write fifty, forgiving him the half.
It follows, Then said he to another, And how much owe you? And he said, A hundred measures of wheat. A corus is made up of thirty bushels. And he said to him, Take your bill, and write fourscore, forgiving him a fifth part. It may be then simply taken as follows: whosoever relieves the want of a poor man, either by supplying half or a fifth part, will be blessed with the reward of his mercy.

[b]AUG:[/b] Or because out of the hundred measures of oil, he caused fifty to be written down by the debtors, and of the hundred measures of w heat, fourscore, the meaning thereof is this, that those things which every Jew performs toward the Priests and Levites should be the more attendant in the Church of Christ, that whereas they give a tenth, Christians should give a half, as Zaccheus gave of his goods, or at least by giving two tenths, that is, a fifth, exceed the payments of the Jews.[/indent]

[phatcatholic]

From [url="http://www.rc.net/wcc/readings/luke161.htm"][i]The Gospel of Luke: A Commentary and Meditation[/i][/url]:[indent]How can a bad person possibly give good example? Jesus obviously thought that the example of a rascal would be a perfect illustration for a spiritual lesson about the kingdom of God! What's the point of Jesus's parable? The dishonest steward is commended for his shrewdness. The original meaning of "shrewdness" is "foresight". A shrewd person grasps a critical situation with resolution and foresight. Jesus is concerned here with something more critical than a financial crisis. His concern is that we avert spiritual crisis through the exercise of faith and foresight. If Christians would only expend as much foresight and energy to spiritual matters which have eternal consequences as much as they do to earthly matters which have temporal consequences, then they would be truly better off, both in this life and in the age to come. Ambrose, a 4th century bishop said: The bosoms of the poor, the houses of widows, the mouths of children are the barns which last forever. True wealth consists not in what we keep but in what we give away. Possessions are a great responsibility. The Lord expects us to use them honestly and responsibly and to put them at his service and the service of others. We are God's servants and all that we have belongs to him. He expects us to make a good return on what he gives us. God loves generosity and he gives liberally to those who share his gifts with others. The Pharisees, however, had no room for God or others in their hearts. The gospel says they were lovers of money. Love of money and wealth crowd out love of God and love of neighbor. Jesus makes clear that our hearts must either be possessed by God's love or our hearts will be possessed by the love of something else. What does your heart most treasure?

"Lord, all that I have is a gift from you. May I love you freely and generously with all that I possess. Help me to be a wise and faithful steward of my time, finances, and possessions. May I regard all that I have as yours. Free from greed and possessiveness and fill me with generosity in giving liberally to others, especially those in need, and to the work of the gospel."[/indent]