Proper 20. September 18, 2022

Luke 16:1-13

Rev. Neli Miranda 

Today we read a very intriguing parable. . . through this parable Jesus speaks to us about wealth. Jesus never condemned wealth, but he did speak about the structures that allowed the accumulation of wealth in a few hands, and always taught about sharing wealth with the poor, who were most of the population in Jesus’ time. Today’s parable, with all the questions it raises, must be read in the context of the economic system in the Roman-occupied Palestine of the first century. By this time, most of the land had been expropriated from its original owners, the people, and given to local elites and Roman rulers living in Palestine. So, land was concentrated in a few hands, while most of the people had to lease land or work for landowners. In addition, although God’s law forbade it, the system allowed the landowners to charge exorbitant interest rates to amass more land and to throw peasants off their family land. By the way, the official Jewish theology taught that having wealth was the same as having God’s favor.

The parable we read today tells us about a “certain rich man” who had a manager. Manager is a translation from the Greek term oikonomos which means economist. In the ancient world, an economist was a trustworthy servant who managed his master’s estate and kept a clear record of those who owed his master.  In the parable, the rich man calls for his manager because there is an accusation, a slander, that the manager is wasting his money. Note that the text does not really tell us that the manager was proven to be dishonest.  Some think that the man may have been moving his master’s money in local businesses that could have been benefiting not only his master but also the community. But it seems that the rich man did not like his money being “wasted in favor of others”, so he decided to fire his manager telling him, “What is this that I hear about you? Give me an accounting of your management” (16,2).

The manager immediately panics about his future and wonders how he will survive. He does not feel strong enough to work, and he is too proud to beg… (It seems he was not a young man). Then, he thinks of a shrewd strategy, which will open doors for him when he is dismissed. His strategy is simple and will benefit him and his master’s debtors. So, he calls the debtors and starts lowering their debts. The first debtor reduces his debt from 100 jugs of olive oil to 50 jugs, the second debtor reduces his debt from 100 containers of wheat to eighty, and the manager continues likewise with the other debtors. His plan follows the logic of the ancient conventions of benefaction and hospitality. The benefited debtors now owe the manager a favor: when they discover that he has lost his job and is on the street, they will return the favor by receiving him in their homes.  

His strategy works not only with the debtors but also with his master, who ends up praising him for his shrewd actions. Why does the master praise him when it looks like the manager is stealing from him?  Some think that more than likely, the manager lowered the amount owed by taking off his own commission to benefit the debtors and himself.  In verse eight we read that the master commended the “dishonest” manager because he had acted shrewdly. “Dishonest manager” is a translation from “economist of injustice” which may mean that the manager/economist is not the dishonest or unjust one, but the economic system in which he wisely manages money. Mmmm … I think we need more economists like the manager in this parable. parable. Perhaps those who manage our countries’ economy should read Jesus’ Gospel.

Sisters and brothers, at the conclusion of this parable, Jesus picks up on the manager’s shrewdness or wisdom and sets him as an exemplar on how to deal with an unjust system, “And I tell you, make friends for on yourselves by means of dishonest wealth [unjust wealth] so that when it is gone they may welcome you into the eternal homes” (16,9). Jesus is telling us that earthly wealth must be used, not only for our benefit but also to make friends, that is, to build community, where the greatest wealth is the well-being of all.

What a wonderful welcome, in the presence of God, for those who make friends—community—during their lifetime!!

Sisters and brothers, amid an unjust world, may we be the economists who live God’s economy, developing equitable communities. Amen.