1. The Connection Between Luke 15 and 16, and the Message to the Lost and to the Rich
In Luke 15, Jesus highlights God’s compassion and forgiving heart toward the “lost” through the parables of the lost sheep, the lost coin, and the prodigal son. These parables illustrate the Father’s passionate pursuit and joy in finding lost souls. The image of the shepherd searching for the one lost sheep and the woman desperately looking for the lost coin conveys the profound love God has for humanity and His relentless desire to restore lost lives. Among these, the parable of the prodigal son particularly underscores how easily humans can abandon the Father’s house and fall into dissipation, yet it also proclaims the hope that the way back remains open. The son squandered his inheritance in a distant land, only remembering his father when he was starving and miserable, unable to find any other escape. Eventually, he returns home, and his father joyously welcomes him, demonstrating in dramatic fashion the immeasurable breadth and depth of God’s forgiveness.
If Luke 15 reveals God’s mercy and love for the “lost,” Luke 16 turns to deliver a warning to those who are “rich,” namely those who have something in their possession. Having learned of God’s boundless compassion in Luke 15—through the parable of the prodigal son, the lost coin, and so on—Luke 16 addresses how those who have experienced such mercy should use their own possessions. In other words, once we have witnessed the Father’s generous heart, how are we to handle the resources entrusted to us? The progression is: “Imitate God’s wide-hearted mercy” (chap. 15), followed by the practical challenge: “If something has been placed in your hands, how will you manage and use it?” (chap. 16).
Specifically, Luke 16 includes the parables of the “Dishonest Steward” and “The Rich Man and Lazarus,” both of which are directed at those who possess wealth. In the parable of the rich man and Lazarus, we see the tragic end of the rich man, who neglects Lazarus and ultimately suffers torment in hell. Meanwhile, the parable of the dishonest steward portrays how a steward who wasted his master’s wealth ends up being praised—at least in one respect—for his actions, thereby prompting us to reexamine our attitudes toward money and possessions.
However, many people distance themselves from Jesus’ warning about the “rich,” thinking it does not apply to them because they do not consider themselves materially well-off. Yet Jesus’ parables are not targeted merely at the supremely wealthy; rather, they address all who have been “entrusted” with something—everyone in a steward’s position. Pastor David Jang underscores this point, teaching that “we are all stewards of what God has given us—our talents, gifts, opportunities, and authority. We must remember that stewardship is not determined solely by whether someone possesses large sums of money.” Therefore, whether we have much or little, we must recognize that all we currently own and manage has been delegated to us by God. And we must carefully observe how the “mercy and compassion” taught in Luke 15 expands into the “attitude toward material wealth” in Luke 16.
Hence, Luke 15 and 16 are inseparably connected. Luke 15 magnifies the Father’s unending love and forgiveness for all outsiders, the lost, and even the prodigal. Jesus insists that we, too, must share the same heart toward others. Then Luke 16 follows up with the very practical and ethical question: “If you do indeed have something in your possession, how will you use it?” In a sense, the mercy and forgiveness learned in chapter 15 should not remain mere talk or theory; rather, it must be applied in real life in chapter 16. Pastor David Jang emphasizes this linkage: “We are called both to seek out the lost, as in chapter 15, and to use the wealth, time, talents, and relationships in our hands according to God’s will, as seen in chapter 16. After learning the Father’s heart for the prodigal in chapter 15, in chapter 16 Jesus challenges us to ‘share all you have—which is actually God’s—to show the same love and mercy.’” Thus, Jesus moves beyond the simple exhortation “Care for those in need” or “Do not ignore the marginalized” to the broader question of how we exercise our financial means, talents, and authority in everyday life.
Indeed, the prodigal son in Luke 15 symbolizes a “lost one.” He does not assume he earned the inheritance by his own effort; it came solely from the father. Yet he squanders it without restraint and is brought to utter ruin. In his misery, the son finally recalls his father. This parable illustrates that everything people might call “mine” is, in fact, God’s gift. It also reminds us that God may withdraw it at any time. More importantly, the son discovers that the path back home remained wide open, and upon returning, his father neither reproaches him nor carefully tallies up all his past transgressions but instead rejoices that his “dead” son is alive again. Luke 15 dramatizes the gospel’s central message—that even those who are lost, marginalized, or as wasteful as the prodigal can still experience God’s mercy and love.
Luke 16, by contrast, addresses those who are not “lost” but rather “in possession of something,” tying the two chapters together into a complete unit. Anyone who has reached the end of chapter 15 can realize that they are “recipients of the Father’s love.” But that does not mean everyone is financially or materially affluent. Chapter 16 poses a different question: “If you do become wealthy, or if you are already functioning as a steward responsible for something, how then should you live?” The main point is the proper use of wealth and of all that has been entrusted to us—time, health, talent, relationships, offices. This is the core message of chapter 16.
Moreover, Pastor David Jang notes that this chapter is addressed first and foremost to believers within the church. He warns against interpreting the “rich” merely as some secular tycoon or greedy billionaire, because no one in the church can truly claim “I have nothing whatsoever.” Whether our resources are vast or modest, whether our talents are numerous or few, every Christian has been entrusted by God with something. Thus, the message is directly applicable to all believers.
At the end of chapter 15, the older brother complains when he sees his father lavish forgiveness and celebration upon the prodigal, saying in effect, “I’ve faithfully served you all this time—why throw a feast for him alone?” By this point, we naturally confront weighty questions before moving on to Luke 16: “Do I actually embrace others with the father’s heart—like my lost brother or anyone around me? Are my ideas about ‘my portion’ and ‘my possessions’ possibly illusions born of my own selfishness?” Those very questions find more concrete discussion in the next chapter, Luke 16, where “the steward’s mentality” comes to the forefront.
Thus, Luke 15 imparts the lesson of “God’s unfathomable grace and love” and shows us the nature of compassion that flows from it. Luke 16 then gives “practical guidance” on how to apply that compassion in matters of wealth and daily life. Pastor David Jang repeatedly stresses the importance of not missing this context: many people exclaim how “grace-filled” Luke 15 is, yet when they read the more judgmental and cautionary messages of Luke 16—about the “dishonest steward” and “the rich man and Lazarus”—they may feel uneasy and want to avoid the text. However, if we do not bring down into real life what we learned in chapter 15 about God’s mercy and address our responsibilities with money and possessions in chapter 16, then we are clinging to only half of Jesus’ teaching.
Therefore, the conclusion derived from chapter 15—namely that we ought to show mercy and grace to the lost and marginalized—must be lived out in how we manage our money, resources, authority, and positions of responsibility, which is the chief challenge and message of chapter 16. We should not read these two chapters in isolation, but rather in continuity, perceiving their close thematic link. In doing so, Jesus’ teaching becomes clearer and far more practical.
Ultimately, the connection between Luke 15 and 16 lies in the unfolding path from “God’s mercy that seeks the lost” to “the application of that mercy by those who possess wealth or are entrusted with something.” Pastor David Jang notes that this highlights “where the principle of God’s kingdom meets our everyday reality.” The principle of God’s kingdom is based on love and compassion, and the lived reality of our daily lives is reflected in how we use our wealth, time, talent, and authority. Jesus makes it plain that these two spheres cannot be separated, and by placing Luke 15 and 16 side by side, He shows us how to fulfill God’s kingdom values in the midst of ordinary life.
2. The Parable of the Dishonest Steward and the Application of a Stewardship Lifestyle
The parable of the “Dishonest Steward,” found in Luke 16:1–13, is often regarded as one of the most challenging parables to interpret in the entire Bible. It perplexes many that in verse 8, the master “commended” the dishonest steward, prompting the question: “Why would someone who acted unrighteously receive praise?” Correctly understanding this parable requires clarity on exactly what Jesus was praising and, ultimately, what lifestyle He was urging us to adopt.
The core of the parable is simple. A rich man has a steward who is accused of wasting his master’s wealth. When the master learns about this, he summons the steward and says, “How is it that I hear this of you? You can no longer serve as my steward.” Facing imminent dismissal, the steward thinks to himself, “What shall I do? I’m too weak to dig ditches, and I’m too ashamed to beg.” He then devises a plan: he calls in his master’s debtors and offers to reduce their debts, having them rewrite their bills. To the one who owes a hundred measures of oil, he says, “Quickly, take your bill and write fifty,” and to the one who owes a hundred measures of wheat, “Take your bill and write eighty.” This is clearly a questionable act—an unauthorized reduction of the master’s assets.
But the astonishing point emerges in verse 8, where Jesus says, “The master commended the dishonest steward for his shrewdness.” Does this mean the master commended the steward’s dishonesty? Or did he commend some other aspect of his behavior? The typical interpretation converges on the idea that Jesus is praising the steward’s “wisdom in dealing with the future,” not the unethical act itself. That is, the steward’s behavior remains morally flawed, but Jesus notes that the steward responded to his crisis with agility and foresight, planning ahead by cultivating favor with others. Thus, Jesus concludes, “The sons of this world are more shrewd in dealing with their own generation than the sons of light” (Luke 16:8). In simpler terms: “Even worldly people handle adversity with some resourceful cunning; how much more, then, should the people of God live prudently and alertly in this world?”
But what is the direction of the “wisdom” Jesus extols? Verse 9 follows with Jesus saying, “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.” This does not validate the steward’s unethical tactics; rather, Jesus is urging us to use whatever wealth we have to show kindness to others and to do them good. In essence: “The wealth you hold will not last forever, so invest it now to reveal the values of God’s kingdom. Then, when your money is gone—or when your time on earth ends—those whom you helped and loved will welcome you into the eternal home.”
Pastor David Jang sees this as the core of “stewardship.” We cannot keep our possessions forever; they are merely entrusted to us for a time. Therefore, we should not hoard them or waste them. Instead, we should use them to extend mercy, to serve others, and ultimately to serve the purposes of God’s kingdom. That is how we may one day receive commendation from God. Moreover, as with the steward in the parable, sometimes we must make “bold decisions.” While the steward’s specific actions were wrong, he did at least act decisively without delay, and he interacted proactively with people to prepare for his future. Jesus calls that aspect “shrewd,” urging us to act “wisely” but in alignment with God’s will.
From verse 10 onward, Jesus teaches, “One who is faithful in very little is also faithful in much, and one who is dishonest in very little is also dishonest in much.” If we cannot properly manage “little” things—like money—God will not entrust us with “greater” or eternal riches. Pastor David Jang often explains that “our spiritual life is revealed even in how we handle money. To assume that finances are unrelated to spirituality is a gross misconception. God is watching how we use our possessions here on earth and, depending on our faithfulness, may entrust us with greater spiritual responsibilities—or take them away.”
Further, verse 12 says, “If you have not been faithful in that which is another’s, who will give you that which is your own?” What is this “another’s?” As previously noted, all wealth and property ultimately belong to God; we are but stewards. Therefore, the notion of “my property” is really a delusion. This ties into verse 13, where Jesus declares, “You cannot serve God and money.” Serving money means treating it as if it were our true master and living as though we have absolute control over it. However, a steward cannot overstep the master’s authority. Acting contrary to the master’s will with the resources entrusted to us is the wrong path, against which Luke 16 strongly cautions.
In sum, the parable of the dishonest steward teaches us, first, to live “wisely” in this present world. Without preparation or responsible management, we will be helpless when a crisis arises. Second, it teaches that our prudence must be rooted in “God’s kingdom values,” not in worldly cunning or unethical profit-seeking. We must remember we will one day have to give an account of everything to God, using our resources to extend love and mercy now. Third, we must keep in mind that one day we will report on how we managed what was never really ours to begin with—our finances, opportunities, and talents. This requires applying biblical principles in every aspect of life: how we relate to people, how we function in church and society, how we spend money, how we invest our time and talents.
We must move beyond simply reading the parable, asking how to practice it personally and corporately. Pastor David Jang urges believers: “If you operate a business, own properties, or hold a leadership position with influence, remember you are merely managing what God has entrusted to you. Do not be like the dishonest steward who was on the verge of being fired; instead, strive to be the kind of steward God commends—one who cares for those under his responsibility with generosity, love, and accountability.”
From chapter 15, we saw that to follow God’s example of compassion and mercy, we must develop a willingness to use our financial resources openhandedly. If we intend to mirror God’s heart for the lost and marginalized but cling tightly to “our possessions,” we effectively close off the opportunity to demonstrate God’s compassion. We must shift from “I earned this money, so I can spend it however I wish” to “God actually entrusted this to me—how can I use it in a way that pleases Him?”
Pastor David Jang emphasizes this point: “At some moment in life, each person will hear God say, ‘I’m now taking back what I gave you.’ It may come through financial loss, declining health, or even death, at which point all our earthly possessions must be laid down. When that day arrives, every way we used our resources in the past will come to light. Therefore, while we still have time, we should manage our wealth and opportunities wisely, mindful of our future accounting before God.”
Additionally, the steward’s act of reducing others’ debts reveals the significance of “giving mercifully.” Though his motive was self-centered and unethical, Jesus uses this ironic twist to highlight the principle: “It is praiseworthy before God (the Master) when you use what is entrusted to you to extend kindness and relieve others’ burdens.” Of course, Jesus does not endorse wrongdoing. But the core idea is that “using what you manage to ease people’s burdens and make them receptive to you” is precisely the wisdom of God’s kingdom.
Applying this to church life, those who oversee church finances, or lead volunteer teams, or hold teaching or leadership roles in any capacity—and even those who exercise influence in society—should consider ways to employ their delegated authority and resources to “lighten people’s debts” and “give life.” Otherwise, we might hear the voice that says, “I worked hard for my position, so why should I share anything with others?” But Luke 16 offers a stern warning: “All of it is not truly yours; the Owner can reclaim it at any moment. Therefore, be generous in using it to help those in need, so that commendation may await you in the end.”
Notably, Jesus concludes in verse 13, “You cannot serve God and money.” Serving money means elevating it to the place of ultimate purpose, displacing God. When money becomes our idol, we end up sidelining God to chase ever-increasing wealth. Yet money cannot be our ultimate goal; it only finds true meaning when wielded as a tool for God’s kingdom. Pastor David Jang warns that when churches split or believers stumble over money issues, it usually stems from a possessive attitude of “mine” and an attachment to authority. By restoring a “stewardship perspective,” believers can instead unite around financial matters, turning them into a channel for spreading the gospel.
Through the story of the “Dishonest Steward,” we realize that God observes our daily lives: how we treat people, how we seize opportunities, and how we use money. If our approach to finances is exploitative or greedy, our worship and Bible study risk becoming hollow. God judges not only our worship services, but also our handling of our “wallets,” our spending habits, how we transact with others, and how we treat the vulnerable. We cannot forget that God cares about whether these things align with His righteousness.
When Jesus says that the dishonest steward acted “shrewdly,” He is challenging us even now: “How will you extend compassion, plan for the future, and invest in God’s kingdom?” So that when the end of our life comes—or when we stand before the judgment seat of God—our wisdom and actions will bear fruit. We must begin by faithfully stewarding whatever we have, giving it generously for the sake of the kingdom. This is the logical extension of the mercy taught in Luke 15 concerning the lost. Pastor David Jang encapsulates this, saying, “Just as the father welcomed the prodigal son, bestowing lavish love despite all that was wasted, so we who have received that love must now channel the resources and opportunities in our hands to demonstrate the same mercy and grace to the world.”
Hence, the parable of the “Dishonest Steward” does not teach, “Just do whatever it takes to gain advantage,” but rather, “Because what you manage is not truly yours, forsake stinginess and be generous; act wisely and compassionately. When your time as steward ends on this earth, God will entrust you with true riches (eternal rewards).” Jesus’ remark that “the sons of this world are more shrewd than the sons of light” serves as a wake-up call—that the people of God sometimes handle money even less perceptively or responsibly than those in the secular world. If we attach our hearts to earthly wealth, we cannot be faithful stewards of God. But when we learn the Father’s heart from chapter 15 and embrace genuine stewardship from chapter 16, God can use us as a conduit of blessing for many, ultimately granting us the joy of an “eternal dwelling.”
Through the parable of the Dishonest Steward, we learn precisely what it means to live as stewards before God. Pastor David Jang states that Luke 15 and 16 illustrate “the ultimate lifestyle God wants us to grasp.” We must not stop at discovering God’s love and forgiveness for the lost; rather, we must express that love concretely in our handling of finances, property, and responsibilities. Only then can we look forward to a “heavenly reward.” Indeed, everyone eventually departs this life, and all that remains is the legacy of how we have loved and how we have served God’s kingdom. “A stewardship way of life demands tangible, real fruits,” says Pastor Jang. This is the teaching of Jesus and the voice of God speaking to us still through Luke 15–16.