The Parable of the Shrewd Steward

Luke 16 contains, I think, the most difficult parable to understand.

Below is a brief explanation which I believe makes a lot of sense. This explanation is inspired by the book Social-Science Commentary of the Synoptic Gospels by Bruce J. Malina and Richard L. Rohrbaugh.

Click here to read the parable.

The first thing to know is that parables are simple stories told to teach a lesson. They are not allegories. The characters in the stories are not necessarily allegories representing other people. The master in this parable, for example, does not represent God — he is exactly what the story says he is: a rich man. The next thing to know is that 1st century Judea was an honor/shame culture. To be honored was more important than having money. The third thing to know is that most of Jesus’s audience were very poor and had a lot of debt. Therefore, this parable is about forgiveness of debt, restoration of honor, and mercy.

It’s interesting to note that the four explanations given by Luke (1. vs 8; 2. vs 9; 3. vss 10-12; 4. vs 13) do not seem to help understand the parable that much. Alas…

The steward publicly dishonored his master by squandering his wealth without his knowledge. The master had to be told by a third party what was happening, which was very embarrassing for the master. Everyone knew what was happening in his own business before he did. He was dishonored.

The master could have had the steward thrown into prison, but instead chose only to fire him. The master was merciful.

In like manner, the steward showed mercy to the debtors in hopes of gaining their favor to be able to call on them for help after being fired. This action caused the community to praise the master for his great generosity. The master’s honor was restored, and he commended the steward for that.

It ends up being a restorative situation for all: The master is more honored than ever before, the steward keeps his job, and the people receive much needed debt relief. Such is the kingdom of heaven.

The Pharisees (who heard Jesus tell this parable) were unmerciful, dishonorable, and lovers of money. What they highly esteemed was an abomination to God. (Luke 16.14-15)

Some Speculations on Romans 5

Adam’s sin —> Adam’s death

Adam’s death —> Our (descendants of Adam) death

Our death —> Our sin

Our sin was in the world (the greater cosmos) before the law (of Moses), but was not imputed (because there was no law).* However, death still reigned because our death is a result of Adam’s sin (Adam sinned because he broke God’s law). To remedy this problem we needed a new Adam to reverse what the first Adam had done.

In order to have another Adam we needed another law given directly from God. Israel was given that law so that it could become like Adam — so that it could transgress as Adam did (Romans 5.14). Israel was a cosmos created within a greater cosmos, through which came the last Adam.

Israel was a new creation — God defeated the Egyptian gods just as He defeated the gods of chaos. He separated the Red Sea just as He separated the waters above from the waters below. He formed Israel in a wilderness and placed them in a land flowing with milk and honey just as he formed Adam in a wilderness and placed him in a garden. God gave Israel a law just as He did with Adam, and He threatened exile and death if they broke that law. And they did break that law, both Israel and Adam.

For God so loved the Israelite cosmos,** He sent His own Son Jesus to be born into it as a man, under its law. Jesus perfectly kept the law and, by His death, He redeemed Israel from the transgressions they made against it (Isaiah 53.4-12; Galatians 3.13; Hebrews 9.15). Thus, Jesus became the true Israel (a remnant of one) — He is the elect of God, He is the temple, He is the High Priest, He is the sacrifice.

Jesus is also the last Adam. By His righteousness (perfect obedience to God and covenant), He undid what the first Adam did. He defeated death for all humanity.

Jesus’s righteousness —> Jesus’s resurrection

Jesus’s resurrection —> Our (all those in Jesus) resurrection

Our resurrection —> Our eternal life

Out of the world God chose Israel
…Out of Israel God chose a remnant
……Out of the remnant God chose a Messiah
……In the Messiah God chose a remnant
…In the remnant God chose Israel
In Israel God chose the world***

* Although, God did deal with wickedness before the law of Moses (eg. the flood, Sodom and Gomorrah), so there was some imputation.

** Click here to read an interesting essay.

*** Source: Election by David Embury

Who Made Up Paul’s Audience? – 1st Century Gospel (Video)

The Two Thrones – One Like a Son of Man – One God (Daniel Boyarin) -Video-

The First Christianity

First century Christianity, especially before AD70, was an Israelite, apocalyptic, messianic movement. By Israel, and for Israel, their Messiah had come to save them from the curse of their law (Galatians 3.13; Hebrews 9.15; Romans 11.26-27) and to regather the lost sheep of the two houses of Israel: Ephraim and Judah (Ezekiel 37.15-28). Israel’s Messiah had put the Old (Mosaic) Covenant to death on the cross, and inaugurated a New Covenant with His resurrection.

Israel’s Messiah also ascended up into the throne room of God, the Holy of Holies, to await and prepare for His soon return to the land to establish His kingdom on earth; an Israelite theocracy based in the holy city of Jerusalem. From there, Messiah would rule the world through an everlasting hierarchy: God – Messiah – Israel – The Nations.

A grace period was given. From the Messiah’s ascension until His return, the gospel would go out to the nations so that all scattered Israel could hear the news that their Messiah had come, and that now was the time to turn to Him, and submit to His kingship. There would be a judgment soon, and all those found unworthy would be cast out into the outer darkness. Those who believed would be saved*, resurrected to eternal life, and given a place of honor in the new kingdom.

Were non-Israelite Gentiles saved during this grace period too?** Yes, but as a means to an end, to provoke Israel to jealousy. The end goal of the gospel was that all Israel would be saved. Not all Israel is Israel, but all of the true Israel would be saved before the Messiah’s return. (See Romans 11.11-32)

This is the first Christianity, a Christianity which no longer exists. As time past, circumstances changed, and faith in Israel’s Messiah included new people and took on new forms. Much has changed.

But, that will have to be for another article…..

* Note: To be saved in the first century did not mean “going to heaven when you die.” To be saved meant to be brought into the New Covenant and to be able to stand righteous with no condemnation (delivered from wrath) before the Messiah King at the soon coming judgement.

** Note: Paul sowed the seeds for a non-Israelite, international church. First century Israel included both Judaean Israelites (those faithful to the Mosaic covenant — called “Jews” in most English bibles), and Hellenistic Israelites (those who were cut off from the Mosaic covenant, and not circumcised — called “Greeks” in most English bibles — see John 7.32-36). Did Hellenistic Israelites need to be circumcised to be reconciled back to the God of Israel? According to Paul, no. According to the Judaizers (Judaean Israelite Christians), yes. It appears Paul won that argument. And because Hellenistic Israelites didn’t need to be circumcised, then of course, non-Israelite Gentiles would not be required to do so either.