가톨릭 신앙생활 Q&A 코너

Luke 16:1-13.

Often described as a controversial and difficult parable, Luke’s story of the rich man and his clever manager is more easily understood against the background of ancient Palestinian economics and usury laws. (졸번역: 이 부자와 그의 영리한 집사에 대한 루카의 이야기는 고대 팔레스티나 지역의 경제 및 고리 대금업을 배경으로 더 쉽게 이해될 수 있습니다). ccording to the parable proper (vv. 1-8a) the manager had been caught in the act of swindling his master (probably by embezzlement) and was given notice of his termination. Given the known history of the times, the rich man may have been an absentee land owner who had entrusted his business affairs to a manager. The manager (agent, steward, in other translations) was a trained and trusted employee, who had the authority to represent his master in all business transactions. In that capacity, the manager could make loans, rent or lease property, collect debts and fees, etc.

On each business transaction, the manager, like the tax collector, was to recoup his master’s money in full. In the process he was free to earn for himself on each transaction a commission that took the form of interest added on to the principal. (졸번역: 그 과정에서 그는 각 처리마다 원금에 더해지는 이자의 형태를 가졌던 수수료를 자기 자신을 위하여 자유롭게 벌었습니다). According to the law (Exodus 22:25, Leviticus 25:36, Deuteronomy 23:19ff), it was forbidden to take interest on loans to fellow Israelites. But, as W.J. Harrington points out, ways had been found of evading the law. It was argued that the law applied only to the destitute in order to protect them from exploitation. If it could be proven that the intended borrower had at least some of the commodity he wished to borrow and was under no compulsion, a loan could be permitted. “In this way commercial transactions were concluded by a legal fiction, without infringing on the letter of the law” (W.J. Harrington). Wheat and oil, the commodities mentioned in the parable, were especially liable to this kind of legal maneuvering because most people had at least the minimum of both materials. Therefore the manager’s action of exacting interest on the wheat and oil (his own commission ) and then of reducing that interest on his own volition was an accepted legal procedure.

Seeing that his employment was soon to be terminated due to his past dishonesty, the manager realized he could “not dig ditches” (v. 3). According to the literal translation of v. 3, the manager was “physically incapable” of such manual work. In addition to this physical limitation, he had the psychological burden of being ashamed to beg. Therefore, aware of his capacities and incapacities, the manager set about making provisions for his future so that, when he was fired, he would have friends to support him and to welcome him into their homes. To that end, he called his master’s debtors and reduced their debts by 50 and 20 per cent respectively. In actual fact, he had done his master no injustice; he had not acted dishonestly. He had merely surrendered his own commission, viz., the interest he as manager had added to the principal owed his master. (졸번역: 사실상, 그는 자신의 주인에게 어떠한 불의(injustice)도 행하지 않았으며, 그리고 그는 정직하지 않게 행동하지 않았습니다. 그는 자신 고유의 수수료(his own commision)를, 즉 자신의 주인에게 빚진 원금에 그가 집사로서 이미 추가하였던 이자를, 단순히 포기하였던 것입니다). For this prudent act his master praised the manager for “being enterprising” (v. 8a).

With this understanding of the Palestinian economic situation, the parable need no longer perplex the interpreter. (졸번역: 팔레스티나 지역의 경제 상황에 대한 이러한 이해와 함께, 이 비유는 성경 해설자들을 더 이상 혼란스럽게 할 필요가 없습니다).  Consequently the point of the parable, expressed in v. 8b seems clear. Faced with a crisis, the manager (one of the worldly) acted swiftly and employed even radical means in order to deal with his situation. In its original context the parable described for its hearers their own situation, i.e., Jesus’ preaching of the kingdom was the crisis to be dealt with. In response to that crisis, radical choices had to be made and swift action had to be taken lest the summons to salvation be forfeited (by the other worldly).

Attached to the parable (vv. 1-8a) and its primary meaning (v. 8b) is a string of sayings that represent other, later interpretations, added by the evangelist and the first century church. All the sayings are linked by a complex network of catchwords, the connection of which is lost in translation. In the first interpretation (v. 8), Jesus’ disciples were exhorted to make good use of this world’s goods so as to reap an eternal reward (“a lasting reception”). If the cunning manager could provide so well for his future by using material things, Jesus’ followers should be capable of equal prudence and wisdom. Given the general Lucan attitude toward material possessions, it would seem that the evangelist was referring to the giving of alms, sharing in common, etc. By prudent use of material goods, the hardships of the poor could be lessened and the cause of the kingdom would be furthered.

In its second interpretative comment (vv. 10-12), the scene shifts from the eschatological aspect of the kingdom to the daily preparation for it. By proving themselves worthy in: (1) little things, (2) elusive wealth, and (3) someone else’s money, the would-be stewards of God’s people can become worthy of (1 ) greater trust, (2) lasting wealth, (3) his/her own reward. The third and final interpretation (v. 13) has no real connection to the parable but describes that quality of total dedication Jesus expected from his disciples. One could not serve both God and money. Money or “mammon” (from the root ’amen: to be firm) meant “that in which one puts one’s trust.” Jesus’ disciples were to faithfully serve and trust in God alone while making wise use of money for the sake of others. As C. Talbert has expressed it, wealth or mammon is to be used sacramentally, as a means of expressing love of God by helping others. This ideal of the wise management of wealth was reflected in the life-style of the early community (Acts 2:44-45, 4:32, 34, 6: 1 ff). Today’s Christians are called to the same ideal of responsible and caring stewardship.

1. Dishonest dealings in the business place makes weekend worship a lie (Amos).

2. If politicians received as much prayerful support as financial backing, who knows what the impact might be (1 Timothy) ?

3. Naiveté with regard to worldly affairs is a detriment to true discipleship (Luke).

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By Don Schwager

http://www.rc.net/wcc/readings/dksbio.htm
(저자 Don Schwager에 대한 학력/경력 소개글)

Scripture: Luke 16:1-13

Meditation: What kind of future are you investing in? Jesus seemed to praise a clever manager who used underhanded means to secure a profitable and happy future for himself. What's the point of this perplexing parable? The steward was responsible for managing his wealthy landowner's property. He very likely overcharged his master's tenants for their use of the land and kept more than his fair share of the commission. (졸번역: 집사는 부유한 자신의 지주의 재산을 관리할 책임이 있었습니다. 그가 자신의 주인의 소작인들이 토지를 사용하는 데에 대하여 과잉 청구를 하였으며 그리고 이 수수료(the commission)에 대한 온당한(fair) 자신의 몫보다 더 많이 가져갔을 가능성이 매우 큽니다).  When the landowner discovers the steward's dishonest practice he immediately removes him from his job, leaving him penniless and ashamed to beg or do manual work. Before news of his dismissal becomes public knowledge, the shrewd steward strikes a deal with his master's debtors. In discounting their debts he probably was giving up his generous commission. (졸번역: 그들의 빚들을 할인함에 있어 그는 아마도 자신의 넉넉한 수수료(commission)를 포기하였을 것입니다). Such a deal won him great favor with the debtors. Since he acted as the landowner's personal agent, such a deal made his master look very generous and forgiving towards those who owed him money. Surely everyone would praise such a generous landowner as the town hero! Since the master could not undo the steward's cancellation of the debts without losing face and making his debtors resent him, he praises the steward for outwitting him as a generous and forgiving landowner.

Jesus obviously thought that the example of a very clever manager who took thought for his future well-being would be a perfect illustration for anyone seriously interested in securing their future in God's kingdom. What lesson can we learn from this parable? The dishonest steward is commended for his shrewdness. The original meaning of "shrewdness" is "practical wisdom" or "prudence". It is the ability to deal with a given situation, to see what needs to be done and to do it. A shrewd person exercises foresight, discernment, and judgment (the ability to see through and understand a situation and what will likely happen if he doesn't take appropriate action). Three other parables where Jesus commends this kind of practical wisdom are the parables of the wise builder who built his house on a rock (Matthew 24:7), the wise steward who orders his household well  (Matthew 24:45; Luke 12:42), and the wise virgins who remembered the oil for their lamps (Matthew 25:2-9).

Jesus commends his listeners to be wise and prudent not just in the exercise of their material and financial resources, but more importantly in how they use these resouces for advancing God's kingdom and the work of the gospel. What we invest our time, money, and material resources in shows what we treasure or value the most. Some invest solely for their own personal advancement, comfort, and security. Some invest for the future well-being of others, such as loved ones or individuals they want to support or help in some way. Jesus warns us to invest in and not neglect what is most important and crucial – that which lasts forever. When we invest in God's kingdom – his kingdom of righteousness, peace, and joy (Romans 14:17) – we are not only securing our relationship with God for all eternity, we are also promoting the spread of the Gospel and the advancement of God's kingdom on earth. How we invest our lives and resources today has consequences not just for tomorrow or for the rest of our earthly lives but for eternity as well. How invested are you in the kingdom of God and in the things that last for eternity?

Jesus encourages us to be like the shrewd steward who used money generously to make friends and win for himself a secure and happy future. Generous giving is connected with almsgiving – giving financial assistance to those in need (sell your possessions and give alms -Luke 12:33). Those who receive alms become your friends because you are merciful to them in their time of need, just as God is merciful to you in your need for his forgiveness and help. Ambrose, a 4th century bishop said: The bosoms of the poor, the houses of widows, the mouths of children are the barns which last forever. True wealth consists not in what we keep but in what we give away. What is the enemy of generosity? It's greed, the excessive desire for personal gain and security. True generosity does not impoverish the giver, but enriches that person a hundredfold! Generosity expands the soul; greed contracts it. God is generous and superabundant in lavishing his gifts upon us. We can never outgive God. He shares all that he has with us. Do you know the joy and freedom of a generous heart and liberal giving to others?

Jesus concludes his parable with a lesson on what controls or rules our lives (Luke 16:10-13). Who is the master (or ruler) in charge of your life? Our master is that which governs our thought-life, shapes our ideals, controls the desires of the heart and the values we choose to live by. We can be ruled by many different things – the love of money or possessions, the power of position, the glamor of wealth and prestige, the driving force of unruly passions and addictions. Ultimately the choice boils down to two: God and mammon. What is mammon? Mammon stands for material wealth or possessions or whatever tends to control our appetites and desires. There is one Master alone who has the power to set us free from the slavery of sin and addiction. That Master is the Lord Jesus Christ.

Possessions and material resources are a great responsibility. The Lord expects us to use them honestly and responsibly and to put them at his service and the service of others. We are God's servants and all that we have belongs to him. He expects us to make a good return on what he gives us. God loves generosity and he gives liberally to those who share his gifts with others. Love of money and wealth crowd out love of God and love of neighbor. Jesus makes clear that our hearts must either be possessed by God's love or our hearts will be possessed by the love of something else. Where is your treasure?

"Lord Jesus, all that I have is a gift from you. May I love you freely and generously with all that I possess. Help me to be a wise and faithful steward of the resources you put at my disposal, including the use of my time, money, and possessions."

Psalm 113:1-8

1 Praise the LORD! Praise, O servants of the LORD, praise the name of the LORD!
2 Blessed be the name of the LORD from this time forth and for evermore!
3 From the rising of the sun to its setting the name of the LORD is to be praised!
4 The LORD is high above all nations, and his glory above the heavens!
5 Who is like the LORD our God, who is seated on high,
6 who looks far down upon the heavens and the earth?
7 He raises the poor from the dust, and lifts the needy from the ash heap,
8 to make them sit with princes, with the princes of his people.

[이상, 2010년 10월 12일자 추가 끝].

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