The Savior articulates His purpose for sharing this parable, indicating the essential lesson intended: "Make yourselves friends of mammon" and so forth. In this declaration, the significance of the parable is clarified, and it outlines the elements drawn from the accompanying narrative for their symbolic interpretation. There is no need to stray from this framework established by the Savior when delving into its meaning. Those who insist on interpreting every aspect of this parable spiritually stray from the Lord's original intent. This approach burdens the narrative with excessive interpretations, complicating the message He sought to convey, thus stripping it of its simplicity and impactful nature. The elements meant for allegorical interpretation include unrighteous mammon (wealth) and the acquisition of friends through it, who may provide refuge in eternal dwellings after the end of life. Just as the steward wisely used the resources that were not his own by cultivating relationships with those who might in turn welcome him after his dismissal, so too does the Savior instruct you to wisely utilize what you possess—though it is not truly yours—to gain the favor of those who can receive you into everlasting homes upon your departure from this earthly existence. To fully grasp the parable, one need only understand what is meant by unrighteous mammon, who the friends are, and the method of acquiring them.
The term "mammon," derived from the Syrian language, refers directly to wealth, possessions, and inheritance. This term later appears as possessions in verse 11, where it suggests that if one is untrustworthy in handling worldly goods, they shall not be trusted with true riches. Why is wealth termed "unrighteous"? In Christ's time, it was a commonly used expression to describe the riches of those who had abundance, often accompanied by questions of morality regarding their accumulation. The label "unrighteous" does not definitively indicate unethical means of acquiring wealth but implies the general view that wealth frequently intertwines with moral compromise, making it challenging for the affluent—especially those who have amassed their fortunes—not to become ensnared in wrongdoing. It is difficult to acquire wealth without ethical compromise and to utilize it justly since it often breeds two particular vices: excess and greed, the latter manifesting in various forms. The Apostle Paul warns that those who aspire to be rich fall into "foolish and hurtful lusts, which drown men in destruction and perdition" (cf. 1 Tim. 6:9).
Wealth may also be seen as unrighteous for bearing deceitful titles—it is often labeled as beneficial or a treasure, though such assertions do not hold true. It misleadingly confers a sense of dignity, not because it inherently improves a person, but because it enhances their outward appearance. It is perceived as a sturdy foundation, while in truth, it is a fragile support, one that will eventually wear away. Christ conveys this sentiment when contrasting unrighteous wealth with true treasure in verse 11, acknowledging that wealth stands as false—temporary and deceptive. "The fashion of this world passeth away" (1 Cor. 7:31). Thus, in the Lord's statement, the unrighteous mammon signifies wealth and possessions that, while often acquired ethically, entangle one in deceit and remain unreliable, misleading those who place their trust in them.
Who, then, are those the Savior instructs to befriend? It is typically understood that these are the poor, implying that one should obtain their good will, so that upon demise, they might intercede with the Father for admittance to eternal abodes. However, the act of prayer for entry is distinct from actually gaining entry itself. The Savior's words suggest forming bonds with those who will themselves be welcomed into everlasting dwellings rather than mere supplicants. Additionally, it is implied that the impoverished may depart this world before their benefactors, attaining such favor from God that they can request entry into eternal shelter. Yet these claims cannot be substantiated. The steward did not cozy up solely to the poor; although the debt relief he offered was seen as a kindness, and earned gratitude and recompense, it was those who had means that he befriended.
Although the poor are indeed critical in forming connections with heavenly friends, they do not represent the entirety of the relationships intended. The Lord commands us to "Utilize your wealth in such a way that those who have eternal homes perceive it as a favor, thus welcoming you into those homes when you transition into eternity." Who are these agents? Chiefly, God, who determines each individual's eternal fate, alongside His angels, who graciously receive departing souls and place them according to divine intent, as depicted in the parable of the rich man and Lazarus. The needy do act as mediators in forging heavenly friendships. To earn the good will of God and gain closeness to Him, those blessed with wealth must alleviate the suffering of those in dire need. The generosity extended to the poor is recognized and valued by God, who sees it as a favor owed to Himself, as the Wise One states: "He that hath pity upon the poor lendeth unto the Lord" (Proverbs 19:17). This debt will be repaid by God when eternal fates are assessed, dictating who enters the eternal refuge and who faces eternal separation. The Lord will usher into His kingdom those who, in their earthly lives, cared for the hungry, quenched the thirsty, welcomed the stranger, clothed the naked, ministered to the sick, and visited the imprisoned. Why? "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto Me" (Matt. 25:40).
Thus, the Lord Himself establishes the parameters of true friendship, defining how to attain such companionship. He embodies universality, gathering all within Himself. The phrasing "make yourselves friends" was perhaps necessitated by common usage. It can also be interpreted that the term encompasses angels, who fulfill divine mandates in guiding souls to their eternal dwellings. Angels inhabit the heavenly realm, welcoming newcomers into their fellowship. While God is the ultimate judge, the role of angels in the process is significant. The Savior states: "That they may receive you into eternal homes"—not their own, but those determined by God for each individual, homes of which the Father has many (see: John 14:2). For this reception to be amicable, one must also win the favor of God's angels by alleviating the burdens of the needy. Those who pray for assistance turn to angels, whose duty is to respond to such pleas; consequently, in doing so, they incur a debt that must be settled.
How is this to unfold? Through strong and ample individuals, especially those needing aid and prayer. Heavenly beings descend to earth, seeking out those capable of good deeds and inspiring them toward acts of charity. When a good inclination arises in one's heart to assist another, recognize that an angel is present, instilling those virtuous urgings; do not neglect to act upon them. By fulfilling these benevolent inclinations, one discharges the angels’ obligations, thus satisfying them and ceasing their search for further human assistance. Such acts are regarded by the angels as gracious acknowledgments, and when the benefactor passes into the next life, the angels gladly receive them as companions, co-believers, and helpers, placing them in eternal dwellings as the Lord directs.
Saint Ambrose, in reflecting on this parable, posits that "By instructing us to, 'Make friends through the mammon of unrighteousness,' the Lord guides us to forge relationships with angels and saints through our generosity toward the poor." This insight encapsulates the essence of the parable, demanding no further elaboration.
We find it essential to note a few points: 1) Those interpreting "mammon of unrighteousness" solely to mean wealth accumulated through unethical means are limiting the parable's message. While this notion may resonate with a section of the audience, such as tax collectors, the moral undertones encapsulated in the Savior's words extend beyond them to encompass all wealthy individuals, regardless of the origins of their wealth. It is evident from subsequent discussions that the tax collectors were not the only audience present; there were others with reasonably acquired wealth. The tax collectors were quite justly reminded of their moral state concerning the Savior's pronouncement, while others focused on the broader implications. Whether one's wealth was earnestly sourced or derived from questionable practices, the core lesson remains: use earthly riches wisely to secure eternal refuge.
2) Those who convolute the parable's lesson by suggesting the necessity of returning unlawfully acquired wealth add confusion rather than clarity. The Savior acknowledges the return of ill-gotten gains through Zacchaeus, but that is not the intent here. The phrase regarding unrighteous possession speaks to a return that is complex, if not outright impossible. Yet, for those grappling with their conscience regarding unjust wealth, the directive is clear: return it to God through acts of generosity, as He will rightfully balance all accounts. The admonition to "Give alms and behold, all shall be clean unto you" (Luke 11:41) encourages sanctifying what one has through charity. This guidance provides solace and resolve to those troubled by the morality of their possessions which cannot be relinquished.
3) On the other hand, it is key to recognize that the parable’s meaning transcends the beneficial use of material wealth. It also speaks to leveraging all one possesses—intellectual and physical talents, knowledge, skills, social standing, relationships, and service—all blessings granted by God. By channeling all one has into acts of love, one secures friendships in heaven and prepares for eternal dwellings. The parable exposes how the steward created friends and prepared a haven by astutely managing resources not intended for him. Everything we possess is ultimately from God through Christ, and we ourselves are not our own. This broader interpretation is supported by the transition in the lesson wherein the Savior shifts focus on the concepts of “stranger” and “own” (verse 12).
4) The phrase "when ye shall be made poor" refers not to depleting one's possessions but to the exhaustion of life itself—essentially, to death. Who gains admission into eternal shelter? It is he who, not just in parting with possessions but also being called from this life, is eligible to receive divine reward for the righteous employment of the gifts bestowed in this world. The eternal refuge represents the dwelling place of the Heavenly Father (see John 14:2)—the cherished abodes in paradise. This analogy relates back to how the debtors welcomed the steward into their homes (v. 4). To affirm that nothing further needs to be elucidated from the Savior’s parable, we can reference blessed Theophylact's commentary. He advises that one should not seek interpretations for every aspect of this parable; rather, the focus ought to be on its core lessons, discarding peripheral elements that exist solely to embellish the overall narrative.
In conclusion, my astonishment lies in the complexity surrounding the Lord's words: "Make yourselves friends with the mammon of unrighteousness... That when ye fail, they may receive you into everlasting habitations." While it may seem simple to engage others in this fashion, it is less feasible to achieve eternal shelter through such means. For there, all is beholden to the Lord, who will not permit even a hint of unrighteousness. Therefore, endeavors to befriend through the mammon of unrighteousness may ultimately lead to futility. The term “mammon of unrighteousness” represents a tool for securing eternal refuge. This inherently requires discerning the nature of this mammon, which yields results contrary to its essence.
THEOSIS