Luke 16:8,9

And the lord Rather, his lord, or master, for it is Jesus, and not the evangelist, who speaks this, as is plain from both the structure of the parable itself, and from the application which Jesus makes of it in the next verse; commended the unjust steward, because he had acted wisely Or, prudently for himself, as φρωνιμως here signifies. Properly, indeed, his master commended neither the actor nor the action; but solely the provident care about his future interest which the action displayed; a care worthy the imitation of those who have in view a nobler futurity, eternal life. And the commendation is here mentioned by our Lord, merely in order that he might recommend that precaution to our imitation. For, though the dishonesty of such a servant was detestable, yet his foresight, care, and contrivance about the interests of this life, deserve to be imitated by us, with regard to the more important concerns of another. For the children of this world Those who seek no other portion than the things of this world; are wiser than the children of light Not absolutely, for they are, one and all, egregious fools, and must be accounted such by all who believe there is a life to come, a life of unspeakable and eternal happiness or misery; but they are more consistent with themselves; they are truer to their principles; they more steadily pursue their end; they are wiser in their generation: that is, in their own way, and for this present life, than the children of God are, with respect to the life that is future and eternal. The latter, though enlightened by God to see where their true happiness lies, seldom appear so thoughtful and active in the great concerns of religion, as worldly men are in pursuit of the momentary and precarious possessions of this world. Make yourselves friends of the mammon of unrighteousness Be good stewards even of the lowest talents wherewith God hath intrusted you, and particularly of your property. Make yourselves friends of this, by doing all possible good with it, particularly to the children of God. Mammon means riches, or money, which is here termed mammon of unrighteousness, or of deceit, or unfaithfulness, as αδικιας may be rendered, because of the manner in which it is either used or employed; or on account of its being so apt to fail the expectation of the owners; in which view it is opposed to true riches: Luke 16:11. The phrase is plainly a Hebraism, as οικονομος της αδικιας, steward of unrighteousness, or unfaithfulness, Luke 16:8; and, κριτης της αδικιας, judge of unrighteousness, Luke 18:6, which two last expressions our translators have, with perfect fidelity, changed into the unjust steward, and the unjust judge: if they had taken the same liberty in many other places: they would have made the Scriptures plainer than they now appear to be to an English reader. It is justly observed by Dr. Doddridge here, that “nothing can be more contrary to the whole genius of the Christian religion, than to imagine that our Lord would exhort men to lay out their ill-gotten goods in works of charity, when justice so evidently required they should make restitution to the utmost of their abilities.” That when ye fail When your flesh and heart fail; when this earthly tabernacle is dissolved, those of them who are gone before, may receive, may welcome you into everlasting habitations And you may for ever enjoy the reward of your pious charity and love, in the friendship of all those truly worthy persons who have been relieved by it. Or, this expression, they may receive you, may be a mere Hebraism for, ye shall be received, namely, by God, if you make a right use of his gifts. Here, as it were, our Lord, with great propriety, suggests the thoughts of death as an antidote against covetousness, an unreasonable passion, to which, however, many on the very borders of the grave are wretchedly enslaved. Upon the whole, the true scope of this parable is, to teach those who have their views extended to eternity, to be as active and prudent in their schemes for the life to come as the children of this world are for the present; and particularly to do all the good to others in their power; a duty highly incumbent on those especially whose business it is to reclaim sinners, not only because sinners are in themselves fit objects of charity, as well as saints, but because charitable offices done to them, may have a happy tendency to promote their conversion. “That this was the lesson which Jesus designed particularly to inculcate by this parable, is evident from the application of it; and his advice therein is worthy of the most serious attention; the best use we can make of our riches being undoubtedly to employ them in promoting the salvation of others. For if we use our abilities and interest in bringing sinners to God, if we spend our money in this excellent service, we shall conciliate the good-will of all heavenly beings, who greatly rejoice at the conversion of sinners, as was represented in the preceding parables; so that, with open arms, they will receive us into the mansions of felicity. And therefore, while self-seekers shall have their possessions, and honours, and estates torn from them, with the utmost reluctancy, at death, they who have devoted themselves, and all that they had, to the service of God, shall find their consumed estates to be greatly increased, and their neglected honours abundantly repaired, in the love and friendship of the inhabitants of heaven, and in the happiness of the world to come, and shall rejoice in having disposed of their wealth to such an advantage.” Macknight.