Luke 16:10-12

a “He who is faithful in a very little is faithful also in much,

b And he who is unrighteous in a very little is unrighteous also in much.

b If therefore you have not been faithful in the unrighteous mammon,

c Who will commit to your trust the true riches?”

b And if you have not been faithful in that which is another's,

c Who will give you that which is your own?”

Jesus then adds a general comment, applying the lesson. His statement is made on the basis of the facts that have previously been presented, that of someone looking after someone else's possessions, and His point is that how we deal with such will determine whether we can be trusted with what is most important.

Note the slightly complicated pattern here which emphasises the unity of these verses. It commences with a positive initial statement about being faithful, which is clearly true, that someone who proves faithful in a smallish thing will be likely to prove faithful in something bigger. This is then followed by a negative initial statement about being unrighteous which contrasts with that, and makes the point that someone who fails to be faithful (is unrighteous) in a smallish thing will most like prove faithless in bigger things. This is then applied to the situation in hand. Someone who has not been faithful in dealing with unrighteous mammon can hardly be trusted with heavenly things, wit the true riches. And the further point is then made that someone who has not been faithful with someone else's possessions can clearly not be trusted with being given things for themselves. They have proved both their untrustworthiness and their lack of capableness.

So on the basis of the parable it is made clear that the using of wealth wisely and honestly is an evidence of faithfulness and trustworthiness, but with the warning of what using it unrighteously will result in. Those who are faithful in what is accounted little (the use of worldly wealth), will be faithful in what is much (dealings with heavenly things). They will have proved their reliability and that they can be trusted with greater things. In contrast those who, like the estate manager, are unrighteous when dealing with what is little (worldly wealth), will also be unrighteous in what counts most (dealing with heavenly things). Thus how we treat our ‘unrighteous wealth' is an indicator of whether we can be trusted with more important things. It is a barometer which shows whether we can be trusted in God's service.

And that is where the estate manager had failed. He had not been faithful in the use of the wealth entrusted to him. Thus he had proved unworthy to be trusted with anything else. And the point is that the same applies to disciples of Jesus. If they cannot be trusted with ‘worldly wealth', which is false riches, how can they possibly be trusted with more important things, with the true riches, with heavenly responsibilities? We should all take note of this as a warning. If we fail to cope properly and wisely with the wealth with which God has entrusted us, we will prove our unfitness to enjoy and have control over heavenly blessings. The widow at the Temple could be trusted with it (Luke 21:1), but the rich young ruler (Luke 18:18) and the rich man in the next parable (Luke 16:19) could not. The rich young ruler departed sorrowfully for this very reason. He had proved himself unable to cope wisely with worldly possessions, how then could he be considered sufficiently trustworthy to cope with heavenly things? The Apostles, however, apart from Judas (John 12:6), had learned well to avoid and disdain worldly wealth, keeping it in its proper place. They were fitted therefore to deal with heavenly things as long as they maintained that attitude. The unrighteous mammon had not got them down and rendered them unfaithful and unrighteous.

“And if you have not been faithful in that which is another's, who will give you that which is your own?” This idea arises directly from the parable, and demonstrates that these principles equally apply to having responsibility for the wealth of others. If we cannot be trusted to look well and honestly after another's wealth, who will trust us with any of our own? (Perhaps Jesus is already here giving Judas something to think about).

The main idea is surely that all wealth is finally God's, and that any wealth that we may possess for a time is not ours, but Another's. So if we do not prove faithful in handling the wealth that God gives us control over, how can we be trusted with greater wealth given by God to those who prove faithful, the true benefits of a genuine spiritual life and the responsibility of powerfully declaring the Kingly Rule of God.