In older translations, the greek Mammon is kept, where newer translations use вЂњwealthвЂќ or вЂњriches.вЂќ Mammon is a personification - or even deification - of wealth. вЂњNo slave can serve two mastersвЂ¦ You cannot serve God and wealth.вЂќ (16:13) If then, you have not been faithful with the dishonest wealth, who will entrust to you the true riches? And if you have not been faithful with what belongs to another, who will give you what is your own?вЂќ (16:10-12) вЂњWhoever is faithful in a very little is faithful also in much and whoever is dishonest in a very little is dishonest also in much. It meant to put people on the same footing.вЂ™вЂќ (Charles Cousar, Texts for Preaching, Year C, p. To вЂњmake friendsвЂќ by giving to those in need had a liberating effect. Halvor Moxnes comments, вЂTo вЂњmake friendsвЂќ by вЂњunrighteous mammon,вЂќ therefore, was the opposite of enslaving people in need. Friendship involves commonality and equality, not indebtedness. Instead of employing your money to create a group that owe you favors, make friends with your money. This вЂњdraws from the story (use your wealth), but it counters the story (make friends for yourself). Rather, Jesus promises the unstable abode of the wanderer, the refugee, and the pilgrim, whose mobility requires the dispossession of goods.вЂќ - Scott Bader-Saye, Feasting on the Word: Preaching the Revised Common Lectionary - Feasting on the Word вЂ“ Year C, Volume 4: Season After Pentecost 2 (Propers 17-Reign of Christ) вЂњJesus does not promise to provide what the unjust steward sought, the stable abode of those who have possessions and security. Jesus does not promise homes ( oikos) in vs 9, rather tents ( skenas) The steward uses dishonest money to secure a home ( oikos) вЂњMakes friends for yourselves by means of dishonest wealth, so that when it is gone, they may welcome you in eternal homes.вЂќ (16:9)

вЂњWhere there is no vision, the people perishвЂќ (Proverbs 29:18) What is your churchвЂ™s purpose? What is your individual purpose? How do your finances, gifts, and talents serve your greater purpose? Why is the manager commended? He uses what was entrusted to him for a higher purpose - his purpose may have been selfish - what is our purpose? The rich man, 'suddenly recognizing that he needed at least to appear to be observing convenantal laws, commended his steward.' As Richard Horsley describes, 'To ingratiate himself with the debtors, he had them change the amount they owed on their bills to exactly the amount they borrowed, eliminating the hidden and prohibited interest.'7 If the rich landlord was not a Gentile, but a Jew (the text does not say), he would know the Torah teaching against interest.

Or he may have been doing what the law of God commands, namely forgiving all the hidden interest in the contracts. вЂњWhen he reduced the payments, the steward may have been simply forgiving his own cut of the interest. 3, 8), along with his steward or debt collector, were both exploiting desperate peasants.вЂќ вЂњRich landlords and rulers were loan-sharks, using exorbitant interest rates to amass more land and to disinherit peasants of their family land, in direct violation of biblical covenantal law. Historical Context ( Barabara Rossing, Working Preacher) Having relationships is more important than money Or he may have been doing what the law of God commands, namely forgiving all the hidden interest in the contracts.вЂќ ( Barabara Rossing, Working Preacher) Not necessarily- the steward may have reduced the amount owed by the amount his (the stewardвЂ™s commission), therefore sacrificing his own profit in order to gain favor with the debtors. Relationship is always more important than wealth Steward squanders wealth to вЂњbuyвЂќ the favor of the debtors The master, who was about to fire the manager, commends him for вЂњacting shrewdlyвЂќДo not be bound by the desire to keep wealth Manager is faced with getting fired, so he cuts the debts of two men, one 50%, the other 20% Immediate connection to prodigal son - story of the prodigal Steward/Manager вЂњThen Jesus said to his disciplesвЂ¦вЂќ (16:1).Д¬ontext of Parables of lost sheep, coin, and son are important to understanding this perplexing parable and accompanying sayings. Then he tells the three parables (first two were last week, but lectionary skips вЂprodigal sonвЂ™). These were told to an audience which included sinners, tax collectors, and grumbling Pharisees. Strange passage- engage, donвЂ™t run from itД¬omes in the context of the three parables of lost things - sheep, coin, son.

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