Money and Eternity
How does the way we handle our wealth right now expose what we truly believe about the future?
Luke 16:1-31
Read the whole passage before anything else. Everything below exists to help you understand what you just read.
1He also said to his disciples, “There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions.
2He called him, and said to him, ‘What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.’
3“The manager said within himself, ‘What will I do, seeing that my lord is taking away the management position from me? I don’t have strength to dig. I am ashamed to beg.
4I know what I will do, so that when I am removed from management, they may receive me into their houses.’
5Calling each one of his lord’s debtors to him, he said to the first, ‘How much do you owe to my lord?’
6He said, ‘A hundred batos of oil.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’
7Then he said to another, ‘How much do you owe?’ He said, ‘A hundred cors of wheat.’ He said to him, ‘Take your bill, and write eighty.’
8“His lord commended the dishonest manager because he had done wisely, for the children of this world are, in their own generation, wiser than the children of the light.
9I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents.
10He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much.
11If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?
12If you have not been faithful in that which is another’s, who will give you that which is your own?
13No servant can serve two masters, for either he will hate the one and love the other; or else he will hold to one and despise the other. You aren’t able to serve God and Mammon.”
14The Pharisees, who were lovers of money, also heard all these things, and they scoffed at him.
15He said to them, “You are those who justify yourselves in the sight of men, but God knows your hearts. For that which is exalted among men is an abomination in the sight of God.
16“The law and the prophets were until John. From that time the Good News of God’s Kingdom is preached, and everyone is forcing his way into it.
17But it is easier for heaven and earth to pass away than for one tiny stroke of a pen in the law to fall.
18“Everyone who divorces his wife and marries another commits adultery. He who marries one who is divorced from a husband commits adultery.
19“Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day.
20A certain beggar, named Lazarus, was taken to his gate, full of sores,
21and desiring to be fed with the crumbs that fell from the rich man’s table. Yes, even the dogs came and licked his sores.
22The beggar died, and he was carried away by the angels to Abraham’s bosom. The rich man also died and was buried.
23In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom.
24He cried and said, ‘Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water and cool my tongue! For I am in anguish in this flame.’
25“But Abraham said, ‘Son, remember that you, in your lifetime, received your good things, and Lazarus, in the same way, bad things. But here he is now comforted and you are in anguish.
26Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that no one may cross over from there to us.’
27“He said, ‘I ask you therefore, father, that you would send him to my father’s house—
28for I have five brothers—that he may testify to them, so they won’t also come into this place of torment.’
29“But Abraham said to him, ‘They have Moses and the prophets. Let them listen to them.’
30“He said, ‘No, father Abraham, but if one goes to them from the dead, they will repent.’
31“He said to him, ‘If they don’t listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.’”
What just happened?
Jesus is in Judea, likely traveling towards Jerusalem, teaching his disciples and engaging with various groups, including the Pharisees. The specific location isn't named for this teaching, but it's part of a larger journey through the region, a land dotted with small towns and agricultural communities. This isn't a classroom lecture; it's a conversation unfolding in the open, perhaps along a dusty road or in a village courtyard, where people from all walks of life—disciples, curious onlookers, and skeptical religious leaders—would gather to hear Him speak. The setting ensures His parables and teachings aren't just abstract ideas but rooted in the daily realities of these people.
The world Jesus speaks into is one where social status and honor are paramount. A rich man's estate, managed by a steward, was a common feature of the economy. Managers would oversee property, collect debts, and conduct business on behalf of their wealthy employers. Their reputation, and their ability to secure a future for themselves, depended heavily on their resourcefulness. This context explains the manager's desperate moves in the first parable and the rich man's reaction: it's a story that would resonate deeply with people who understood the precarious nature of employment and the importance of shrewd planning.
The Pharisees, a prominent religious and political group, are present and openly scoffing at Jesus. They held significant influence, known for their meticulous adherence to the Law of Moses. However, their concern for outward appearances and their often-comfortable financial positions sometimes clashed with Jesus's teachings about humility and the proper use of wealth. This tension is crucial to understanding the flow of the entire chapter; Jesus's parables and direct challenges are often aimed at exposing the deeper motivations behind their piety and their relationship with money, setting the stage for the stark contrast presented in the final story.
The Shrewd Manager's Move
Jesus tells a story about a rich man who learns his manager is wasting his possessions. The manager is called in and told, 'Give an accounting of your management, for you can no longer be manager.' Facing job loss and destitution, the manager thinks, 'What will I do...? I don’t have strength to dig. I am ashamed to beg.' He devises a plan: he calls his lord’s debtors and significantly reduces their bills. For example, one owes 'A hundred batos of oil,' and he tells him to write 'fifty.' Another owes 'A hundred cors of wheat' and is told to write 'eighty.' This move is clearly unethical, as he's giving away his master's potential income.
Here's the twist: the master, upon hearing what the manager did, 'commended the dishonest manager because he had done wisely.' He isn't commending the dishonesty itself, but the cleverness, the foresight, the strategic thinking. The manager understood his impending future and acted decisively to secure his own well-being. Jesus then adds a sobering observation: 'the children of this world are, in their own generation, wiser than the children of the light.' He's pointing out that people focused on this life often plan their future with more cunning and zeal than those who claim to live for a different, eternal future. The manager's wisdom was in seeing the writing on the wall and preparing for it.
Money as a Test
Jesus continues, 'I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents.' 'Unrighteous mammon' simply refers to worldly wealth, often tainted by its origin or how it's used. Jesus isn't endorsing corruption; He's using the manager's shrewdness as a stark comparison. Just as the manager used his temporary position and the master's money to secure his earthly future, Jesus tells his listeners to use their temporary, worldly wealth (mammon) to secure their eternal future. The 'friends' here aren't literally people you bribe; it's about using resources in a way that aligns with God's eternal purposes, particularly through generosity and care for others, which will be recognized in the eternal realm. 'When you fail' refers to death, the end of our earthly management.
He then lays out a series of logical consequences: 'He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much.' Money, even 'a very little,' is a test. How we handle it reveals our character. If we are not faithful with 'unrighteous mammon'—the temporary wealth of this world—then 'who will commit to your trust the true riches?' The implication is that God observes our handling of the tangible and temporary to determine our readiness for the spiritual and eternal. He asks, 'If you have not been faithful in that which is another’s, who will give you that which is your own?' All earthly possessions are ultimately 'another's' (God's), and our faithfulness with them determines our capacity for 'that which is your own'—the eternal inheritance.
Jesus concludes this section with a definitive statement: 'No servant can serve two masters, for either he will hate the one and love the other; or else he will hold to one and despise the other. You aren’t able to serve God and Mammon.' He makes it clear that money, or the pursuit of it, functions like a rival master, demanding loyalty and allegiance. It’s not just about what you do with your money, but what your money does to you. A person cannot be devoted to both God and the accumulation or love of wealth. It's a binary choice, a matter of ultimate allegiance.
The Law and the Heart
The Pharisees, described as 'lovers of money,' hear all this and 'scoffed at him.' Their reaction isn't surprising given Jesus's direct challenge to their priorities. Jesus turns to them and says, 'You are those who justify yourselves in the sight of men, but God knows your hearts. For that which is exalted among men is an abomination in the sight of God.' This is a blunt accusation. They prioritize human approval and outward piety, perhaps using their wealth to project an image of righteousness, but God sees beyond the facade to their true motivations and allegiances, which Jesus identifies as love of money. Their scoffing reveals their hearts.
Jesus then states, 'The law and the prophets were until John. From that time the Good News of God’s Kingdom is preached, and everyone is forcing his way into it.' This points to a shift in eras. John the Baptist ushered in a new phase, announcing the imminent arrival of God’s Kingdom. The phrase 'forcing his way into it' is debated, but likely means people are enthusiastically, even aggressively, responding to the Kingdom message, contrasting with the Pharisees' resistance. Jesus emphasizes the enduring nature of God’s moral standards, even in this new era: 'But it is easier for heaven and earth to pass away than for one tiny stroke of a pen in the law to fall.' He affirms the Law's divine origin and unchanging truth, implying that while the *context* for understanding God's will may have shifted, the *principles* behind the Law—like loving God and neighbor, and faithful stewardship—remain absolute.
He then gives an example of this unchanging law: 'Everyone who divorces his wife and marries another commits adultery. He who marries one who is divorced from a husband commits adultery.' This statement, seemingly out of place, actually serves to underscore the point that God's moral demands are absolute and cut across societal norms and human interpretations, especially concerning issues like marriage, which were often manipulated for personal gain or convenience. It highlights that God's standards are not subject to human reinterpretation or justification, echoing His earlier critique of the Pharisees who 'justify yourselves in the sight of men.'
Rich Man and Lazarus
Jesus tells another parable, this time painting a stark contrast. There's 'a certain rich man' who 'was clothed in purple and fine linen, living in luxury every day.' Purple dye was incredibly expensive, a sign of extreme wealth and status. At his gate, 'a certain beggar, named Lazarus, was taken... full of sores, and desiring to be fed with the crumbs that fell from the rich man’s table.' Even the dogs, considered unclean, showed more care by 'licked his sores.' This imagery vividly depicts the massive chasm between the two men's lives and the rich man's utter disregard for the suffering at his doorstep. Lazarus, notably, is the only character in Jesus's parables given a personal name, adding a layer of poignant reality to his plight.
Both men eventually die. Lazarus is 'carried away by the angels to Abraham’s bosom,' a phrase indicating a place of honor, comfort, and fellowship with the patriarch Abraham. The rich man also dies and is 'buried.' In Hades, a term for the abode of the dead, he lifts 'up his eyes, being in torment.' He sees 'Abraham far off, and Lazarus at his bosom.' He cries out, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water and cool my tongue! For I am in anguish in this flame.' His plea reveals he still views Lazarus as someone to serve him, clinging to the social hierarchy of his earthly life.
Abraham responds, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in the same way, bad things. But here he is now comforted and you are in anguish.' The rich man's suffering isn't because he was rich, but because he lived solely for 'his good things' and ignored the suffering of others. Abraham adds, 'between us and you there is a great gulf fixed,' making passage impossible. This emphasizes the finality of their eternal states. The rich man then asks Abraham to send Lazarus to his five brothers to warn them. Abraham replies, 'They have Moses and the prophets. Let them listen to them.' The rich man insists, 'No, father Abraham, but if one goes to them from the dead, they will repent.' Abraham's final word is chillingly profound: 'If they don’t listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.' This underlines the sufficiency of God's revealed word and the blindness of those who refuse to hear it, foreshadowing even Jesus’s own resurrection.
What are we supposed to see?
Jesus shows a profound understanding of human nature and our deepest attachments. He understands that money isn't just a tool; it often becomes a master, a source of identity, and a lens through which we view the world and our future. By juxtaposing the shrewd manager, the scoffing Pharisees, and the rich man with Lazarus, Jesus systematically dismantles the illusion that wealth brings true security or that outward piety covers inward greed. He consistently demonstrates that our earthly decisions, especially concerning our resources, are not neutral; they are deeply spiritual acts that reveal our true allegiance and determine our eternal trajectory.
Furthermore, Jesus demonstrates an uncompromising commitment to God's justice and the eternal consequences of our choices. He doesn't soften the hard truth that how we live this life, how we use what we've been given, matters infinitely. His actions in this passage, particularly in telling the parable of the rich man and Lazarus, are a direct confrontation of indifference and self-centeredness. He paints a vivid picture of judgment and the unbridgeable chasm between those who live for themselves and those who, even in their suffering, find comfort in God's eternal embrace. He reveals that God sees the unseen, hears the unheard, and ultimately judges the heart's true priorities.
- 1WHAT HE VALUES
Jesus values foresight, not just for earthly gain, but for eternal security. He values faithful stewardship of all resources, seeing it as a test of one's character and readiness for true, lasting riches. He values compassion and action towards those in need, especially the marginalized, making it a critical measure of genuine faith.
- 2WHAT HE CONFRONTS
Jesus confronts spiritual blindness, especially in those who prioritize worldly wealth or human approval over God's standards. He confronts the hypocrisy of religious leaders who claim devotion to God while serving money. He confronts indifference to suffering, exposing it as a profound moral failure with eternal consequences.
- 3IDENTITY
Jesus reveals His identity as the ultimate judge and revealer of hearts, knowing both human motivations and eternal realities. He is the one who clarifies the true meaning of the Law and the Prophets, pointing to a Kingdom where worldly status is inverted and eternal justice prevails.
Where this sits in the whole Bible
Luke 16:9 → Matthew 6:19-21
Jesus's command to 'make friends by means of unrighteous mammon' directly links to Matthew's teaching about storing up 'treasures in heaven.' Both passages emphasize using earthly resources for eternal gain, highlighting that our true treasure lies not in what we accumulate here, but in how we invest in God's eternal kingdom.
Luke 16:13 → Matthew 6:24
The declaration 'You aren’t able to serve God and Mammon' is repeated almost verbatim in Matthew's Sermon on the Mount. This indicates it's a foundational teaching for Jesus, a central principle that demands a clear choice of allegiance, leaving no room for divided loyalties.
Luke 16:29-31 → John 11:43-44
Abraham's statement that if people don't listen to Moses and the prophets, they 'will not be persuaded if one rises from the dead,' finds a powerful, albeit tragic, echo in Jesus raising Lazarus from the dead. Even after witnessing such an undeniable miracle, many still refused to believe, proving Abraham's point that a hardened heart won't be swayed by even the most dramatic proof.
Jesus isn't just talking about money; He's exposing how our temporary engagement with earthly resources serves as a profound test of our faith and readiness for an eternal future, revealing who or what truly holds our ultimate allegiance.
Don't rush past this
The most uncomfortable truth in this passage is the absolute, unchangeable nature of the eternal destiny portrayed in the story of the rich man and Lazarus. There is no second chance, no crossing the 'great gulf fixed' once the earthly life is over. The rich man's realization of his mistake comes too late, and his pleas for relief or warning to his brothers are met with the finality of their individual choices and the sufficiency of the revelation already given. This challenges any notion of a post-death opportunity to change one's fate based on neglected opportunities in life.
Equally uncomfortable is Jesus's direct implication that even possessing wealth, particularly when combined with indifference to the suffering of others, can lead to eternal separation from God's comfort. It's not the riches themselves that condemn the rich man, but his self-absorbed use of them and his blindness to Lazarus at his gate. This forces a hard look at our own resources and whether we are using them solely for our 'good things' or if we are actively seeking to alleviate the suffering of others whom God has placed in our path, knowing that our compassion (or lack thereof) is a direct reflection of our allegiance.
Turn it inward
Three questions from this passage. Answer them or just sit with them — nothing here is required to finish the lesson.
God, open my eyes to see my resources not just as mine, but as a test of my heart. Forgive me for times I've served mammon instead of You, prioritizing my comfort over Your Kingdom. Give me the wisdom of the shrewd manager, not to be dishonest, but to be intentional and decisive in using what I have for eternal purposes. Help me to see the needs around me, to act with compassion, and to live in a way that truly honors You as my only Master. Amen.
This week, identify one area where you are holding onto 'mammon' (money or possessions) for your own comfort or status, rather than using it for eternal purposes or to meet a genuine need around you. Commit to a specific, tangible action: perhaps give a generous amount to a cause serving the poor, or offer practical assistance to someone in financial distress, recognizing it as an act of eternal investment.
History, language, objections and sources. None of it is needed to understand the passage.
Is Jesus actually endorsing dishonesty by commending the shrewd manager? How can a good master praise an unethical employee?
No, Jesus is not endorsing dishonesty. The master commends the manager's 'shrewdness' or 'wisdom' (Greek: *phronimos*), not his unethical actions. It's a comparison of foresight and decisive action. The manager saw his impending future (unemployment) and acted strategically to secure his earthly well-being. Jesus uses this as an analogy to challenge His followers: if people focused on this temporary world are so clever and decisive in planning their earthly future, how much more should 'children of the light' be strategic and decisive in planning for their eternal future using the resources God has given them? The point is not *what* the manager did (which was wrong), but *how* he did it – with a clear eye on the future and immediate action.
Does the parable of the rich man and Lazarus mean that all rich people go to hell and all poor people go to heaven? That seems unfair and simplistic.
No, the parable does not teach that wealth inherently condemns or poverty automatically saves. Jesus explicitly states earlier in the chapter that it's impossible to serve both God and 'Mammon' (wealth). The rich man's fate is not sealed by his wealth itself, but by his *love of money* and his *indifference* to the suffering of Lazarus at his gate. He lived in luxury daily while Lazarus starved, ignored, and diseased. His sin was not his riches, but his self-centered use of them and his failure to act with compassion towards his neighbor. Conversely, Lazarus's comfort is not solely due to his poverty, but his position 'at Abraham's bosom' implies a relationship with God and faithfulness, even in suffering. The parable critiques the unfaithful stewardship of wealth and the hard-heartedness it can foster, not wealth itself.
Why is the teaching about divorce (16:18) placed right in the middle of these parables about money? It feels like a random interruption.
While it might seem like a sudden change of topic, Jesus's statement on divorce in Luke 16:18 serves a key function in His larger argument against the Pharisees. The Pharisees were known for their legalistic interpretations of the Law, often finding loopholes that suited their purposes (for example, regarding divorce for trivial reasons). By bringing up the strictness of God's law on marriage, Jesus is emphasizing that God's moral standards are absolute and cannot be bent or ignored, even in a 'new era' of the Kingdom. Just as they might try to justify their love of money or their neglect of the poor, they also tried to justify divorcing their wives. Jesus is essentially saying: 'You scoff at my teachings on money, but God's law, which you claim to uphold, is far more demanding than you pretend, especially when it challenges your self-serving interpretations and traditions.' It reinforces that God knows their hearts, and what is 'exalted among men' (like easy divorce or self-justified wealth) is an 'abomination' to God.
The 'Batos' and 'Cors' of Debt Reduction
In the parable of the shrewd manager, the specific amounts of oil and wheat are significant. A 'bato' was a liquid measure, roughly 5.5 to 6 gallons, so 'a hundred batos of oil' would be about 550-600 gallons. A 'cor' (or 'kor') was a dry measure, roughly 10-12 bushels, making 'a hundred cors of wheat' around 1,000-1,200 bushels. Reducing oil by half (from 100 to 50 batos) and wheat by a fifth (from 100 to 80 cors) represents substantial sums. It's debated whether the manager was forgiving his own commission, or simply reducing the master's profit margin to gain favor. Regardless, it was a significant financial maneuver. This precision in detail adds realism to Jesus's story, grounding it in the economic realities of His audience and making the manager’s 'shrewdness' all the more striking.