Luke 16:7Meaning & Commentary from the Church Fathers

Parables indirectly and figuratively convey much that is beneficial for our growth, provided we grasp their essence briefly and generally. We should not delve too deeply or inquisitively into every element of a parable, lest an overly lengthy discussion fatigue even the most eager listeners with trivial inquiries and weariness caused by excessive speech. For instance, if someone attempts to define who we should regard as the man with the steward, who accused whom, or to dissect the debts owed and their significance, they may obscure and complicate their reasoning unnecessarily. Not every part of the parable serves a direct purpose in explaining the truths it represents; rather, they are like a representation of some significant matter that conveys a lesson for the benefit of the listeners. The essence of the parable is somewhat as follows: ‘The Lord of all desires that everyone should find salvation and come to know the truth.’ Therefore, ‘He also gave the law to assist,’ as the prophet states. When we refer to the law in such contexts, we do not mean solely that which was given by Moses, but all inspired Scripture, through which we learn the path toward goodness and salvation. Thus, the Lord of all expects us to be steadfast in our efforts toward virtue and to align our desires with a holier life, liberating ourselves from the distractions of the world and the love of material wealth and the fleeting pleasures it offers, so that we may serve Him continually and with undivided hearts. As it is written through the psalmist, ‘Be constant and know that I am God.’ Furthermore, the Savior declares to those who possess earthly riches: ‘Sell your possessions, and give alms; make for yourselves purses that do not wear out: a treasure that is everlasting and unchanging in heaven.’ This commandment is indeed given for our salvation, yet human hearts are often frail; they cling precariously to earthly matters, reluctant to part with their enjoyment of wealth. They seek empty accolades, are comforted by the flattery of others, desire extravagant possessions, and consider nothing superior to fleeting honor. Aware of this, the Savior remarked, ‘How hard it is for those who have riches to enter the kingdom of God!’ He further stated, ‘It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.’ As long as individuals remain immersed in wealth and indulgence, they neglect piety before God. For riches can lead individuals to contemptible ways and sow seeds of indulgence in the minds of their possessors. Is there no opportunity for the rich to attain salvation and partake in the hope of the saints? Are they entirely devoid of God’s grace? Is hell, with its flames, intended for them as it is for the devil and his angels? Not at all; for the Savior indicated their path to salvation in this parable. Through the benevolent providence of Almighty God, they were entrusted with worldly wealth: by His design, they were assigned as stewards for the poor. However, they mismanage their responsibility, squandering what has been granted to them from the Lord: they expend it only on their personal indulgences and the pursuit of temporal accolades without remembering God, who instructs us, ‘Open your hand to your brother, to the needy among you.’ Indeed, Christ Himself urges, ‘Be merciful, just as your Father in heaven is merciful.’ Yet, as I have mentioned, they show no mercy to their brethren, only feeding their own pride. This lack of compassion stands as an accusation against them before the Lord of all. And as death approaches, they will inevitably end their stewardship, withdrawing from earthly concerns. For none can evade the snare of death. What, then, did Christ wish for them to do? While still residing in this world, if they are unwilling to distribute all their wealth to the poor, let them at least use a portion of it to gain friends and witnesses of their charity, even from those who have received kindness from them. This way, when their material wealth departs, they might find a place in eternal dwellings. It is impossible for love shown to the poor to be unrewarded. Therefore, whether a person gives away all their possessions or just a part, they will undoubtedly benefit their soul. Thus, the action fitting for the saints, worthy of commendation and divinely honored, is not to cling to earthly riches but to share what they have with those in need, thereby accumulating treasures in heaven and acquiring purses that do not age and a treasure that does not diminish. Following this, one should seek to gain the favor of those especially close to God by generously sharing their wealth and bringing comfort to many afflicted by poverty. This is echoed in the wise counsel of Paul, who encourages those enamored with riches, ‘Let your abundance be for their need, that their abundance may also be for your need.’ Therefore, it is our responsibility to fix our focus on what lies ahead, recalling the Scriptures that clearly state: ‘We shall all stand before the judgment of Christ, that each one may receive what is due for the things done in the body, whether good or bad.’ If we shun a terrible and relentless fire, we must remember God, who calls us to show charity towards our brethren, to suffer with the sick, to extend our hands to those in need, and to honor the saints, of whom Christ states: ‘Whoever receives you receives me, and whoever receives me receives him who sent me.’ The Savior Himself teaches us that such charity towards our brethren is not without value and reward, confirming, ‘Whoever gives even a cup of cold water to one of these little ones will certainly not lose their reward.’ For the Savior of all is generous in gifts; to Him, with the Father and the Holy Spirit, be glory and power, forever and ever, Amen.

Indeed, it was evident to them what had been done for their benefit, and the steward had no doubt that his actions would be remembered. Why is there no reference to any hidden dealings? The crux of the plan was that the steward, while balancing the accounts, considered granting his master's debtors a significant favor by writing down their debts—one reduced by fifty and another by twenty parts out of a hundred—thus ensuring their hospitality in gratitude. What does this signify regarding the amounts, why fifty to one and twenty to another, or whether there were only two debtors or more—the specifics hold no importance in the parable. The intent was merely to showcase that the steward had successfully achieved his goal: he had secured his future.

He asserted that those who aspire to be heirs of the kingdom should similarly invest their resources in rightful hands—in the hands of the needy, who receive your charity as if it were given directly to God Himself, rather than leaving them in the possession of the worldly realm to which they once belonged. This action will not be seen as unfaithfulness to the giver of your share of wealth, nor to the world to which these riches pertain; rather, it demonstrates loyalty to the true Sovereign and Lord, upon whom exists the entirety of the world and its wealth. It is through such fidelity in handling others' possessions, drawn from the world, that you can earn the Lord's trust, allowing Him to bestow upon you your own resources—the blessings of the kingdom of God—and, as this trust deepens over time, attain increasingly greater gifts within that kingdom. Upon entering the kingdom of God, one cannot remain affiliated with the kingdom of the world; one cannot serve both God and wealth.

These allies would predominantly be the poor and the destitute, whose charitable gifts can qualify them for entry into the eternal kingdom.

The Gospels depict the mounting despair in Palestine resulting from the oppressive taxation imposed by the Romans and Herod’s lineage. Within Christ's discussions, references to debtors, creditors, and imprisonment recur frequently. This disordered economic system, which gradually undermined the empire, particularly impacted the agrarian Jewish population. Essentials such as oil and grain were borrowed from wealthy households. Instead of cultivating the land using proper tools, the impoverished resorted to mere excavation with pickaxes. “What shall I do?” lamented the distressed landowner, “I cannot dig; I am ashamed to beg.” This illustrates the bleak reality of the Jewish people under Roman dominion, a situation that worsened during the remaining years of Christ's ministry, culminating in a significant fiscal collapse across the empire five years following the crucifixion.

When summoned, the master confronted him saying, "What is this I hear about you? Give an account of your stewardship, for you can no longer be steward." Subsequently, the steward reflected, "What shall I do, since my lord is taking the stewardship away from me? I am unable to dig, and I am ashamed to beg." In his uncertainty, he negotiated with his conscience, remaining steadfast in his chosen path and continuing to slide down a slope of wrongdoing. He approached one debtor of his master and inquired, "How much do you owe my lord?" The debtor replied, "A hundred measures of oil." The steward advised, "Take your note, and quickly write fifty." Then he asked another, "And how much do you owe?" The individual said, "A hundred measures of wheat." The steward instructed him as well, "Take your note and write eighty." The master commended this dishonest steward for his shrewdness, stating, "For the children of this world are in their generation wiser than the children of light," and remarked on their cunning strategies to secure temporary gain and elevate their status in the eyes of others.