Sharon McCutcheon (2018), public domain
In my last article, I described my latest experiment. In preparing to lead my small group through Luke 16, I read the chapter as many times as possible.
In this article I’ll provide the results.
An Overview
There are three sections to Luke 16.
The Dishonest Manager (verses 1–13)
Jesus begins the chapter with a story of a rich man and a dishonest manager. The manager squandered the man’s possessions and was fired. On the way out, he had to give an account of his business transactions (Luke 16:2).
The manager called the man’s debtors and cut their bills. He aimed to gain favor with these debtors in hopes of securing his next employment.
The rich man praised the manager “because he had acted shrewdly” (Luke 16:8). Jesus extracted principles about money from this story (Luke 16:8–13).
The Pharisees (verses 13–18)
Pharisees were listening and scoffed at Jesus (Luke 16:13). Jesus rebuked the Pharisees as those who justified themselves and sought only what is praised by men (Luke 16:15).
Jesus then spoke about the relationship between the Law and the Prophets and the preaching of the gospel (Luke 16:16–18).
The Rich Man and Lazarus (verses 19–31)
The chapter concludes with the story of the rich man and Lazarus. The rich man lived lavishly while Lazarus suffered severely just outside the rich man’s gate. After death, the rich man cried out from Hades to Lazarus and Abraham in heaven for relief.
The rich man asked Abraham to send Lazarus to his family to warn them (Luke 16:28). Abraham told him that Moses and the Prophets were warning enough.
Themes in Luke 16
The major themes in Luke 16 become obvious when we pay attention to repetition: money and the law and the prophets.
The “rich man” is a character in two stories in this chapter. In between, after Jesus says “You cannot serve God and wealth,” the Pharisees are introduced as “lovers of money.” There is also instruction on wealth in Luke 16:8–12.
Earlier portions of Luke (Luke 6:1–11, Luke 11:37–54, Luke 14:1–6) show the Pharisees’ devotion to and distortion of the law and the prophets, so the Pharisees’ self-justification is likely related to the law. Jesus then talks about the preaching of the law and the preaching of the gospel, concluding that not even one stroke of a letter of the Law will fail (Luke 16:17). Abraham tells the rich man that the law (Moses) and the prophets should be enough to bring his family to repentance.
How Rereading Brought Clarity
It didn’t take long for me to identify the most confusing verse in this chapter.
And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings. (Luke 16:9)
By reading this chapter multiple times, I began to see the structure of the passage, and this helped me grasp the main point. (Most commentaries on Luke were not helpful, because they took the text in too-small portions. Despite good analysis of the trees, there was no analysis of the forest.)
When we consider the context of a passage, we usually look backward: an earlier passage sheds light on a later one. In this chapter the opposite is true.
In the parable of the rich man and Lazarus, Jesus shines a spotlight on the rich man’s money (Luke 16:19). The rich man ignored Lazarus, who needed just a bit of the rich man’s abundance. Further, since wealth often runs in families, the rich man’s concern for his brothers (Luke 16:28) was a concern for other rich men. The rich man’s wealth produced a numbness in him toward his neighbor (Lazarus). Wealth is dangerous, as it can also lead to an ignorance of Moses and the Prophets (Luke 16:29–31).
We need this story to understand verse 9. The dishonest manager was shrewd with his master’s wealth, hoping to be welcomed into the homes of others, and Jesus praises this shrewdness. But, lest we think too highly of this manager, Jesus criticizes him in verses 10–12.
In contrast to the dishonest manager, the “sons of light” (verse 8) are to do better things with their wealth. He used wealth for worldly gains; followers of Jesus are to use wealth for heavenly gains.
Here’s the key. Money kept the rich man (at the end of the chapter) out of the eternal dwellings (verse 9). Christians are to use money in such a way that we make friends who can receive us into the eternal dwellings. This points to generosity.
The middle section of the chapter brings all of this together. You cannot serve God and wealth. In particular, you cannot serve God if you are a lover of money. However, you can (in fact, you must) serve God with your wealth.1
Main Point and Conclusion
The main point of this chapter can be stated succinctly.
You cannot serve God and wealth, but you can (and must) serve God with your wealth.
I don’t claim a perfect understanding of this passage, but I owe the understanding I have to reading this passage multiple times. This practice unlocked the chapter’s structure for me, giving me insight into a confusing verse. I commend this discipline to you.
- This interpretation depends on the phrase “unrighteous wealth” referring to wealth on earth as opposed to treasures in heaven, not wealth gained in an evil way. This interpretation depends on Luke 16:11. ↩
I just ordered your book. Have you any suggestions on how to use it to teach groups of 4-5? Any resources?
It’s great to teach to smaller groups, as you have lots of opportunity for discussion. When I teach it, I just cover a chapter, or half of a chapter, per meeting. I ask everyone to read the book ahead of time. We’ll spend 15-20 minutes discussing the principles. Then we spend the rest of the time studying a passage together, focusing on the principles we learned from the book. So at each meeting, we don’t typically cover the full OIA process. We just to work out, stretching our muscles on the particular skills for that session.
Once we finish the book, we’ll have at least one more meeting, but usually more than one, to practice putting together the complete OIA process.
Does that help?