Sermons · Sermon 2 The Unjust Steward 2

You see, then, it has been made evident that you have received things which are not your own. Let us now further observe what is incumbent on you, and what kind of control you have over them. Give to the hungry, clothe the naked, heal the afflicted, do not neglect the needy nor the outcast at the corners of the streets. Do not be anxious about yourself, nor stop to |60 consider how you will live to-morrow. If you do these things the Scripture says that you shall be honored by the Lawgiver. But if you do not heed the command, you shall be severely punished. These things I do not regard as characteristic of one who is irresponsible and lives in independence. But on the contrary, these numerous and repeated commands suggest to me a man strictly governed, subject to a master's laws, and rigidly accountable for his conduct as an administrator. But we, living how heedlessly, neglect the wretched and the poor, while they die in misfortune; and vying with each other in lavishness, spend our money on vanities, supporting a multitude of prodigal flatterers, and trailing after us hordes of ill-starred parasites; again, scattering our wealth to gladiators, and for wild beasts, and giving for horse-breeding |61 regardless of expense; and again, spending our abundance on jugglers and actors and persons equally worthless. And we have a fruitless experience, and one bordering on madness; for from expenditure that brings uncounted gain, and eternal salvation, we resolutely withhold our money, refusing to part with even a few obols; but where the expenditure is the occasion of sin and of countless pains and of the fiery punishment itself, of our own accord we let it flow. Prodigality anticipates the request, and opening all our doors, we lavish our wealth on those that are without. But this is not the mind of servants waiting for their lord, but of lusty, unbridled youths given over to revels.

But if you wish, my hearer, to see a steward administering with fear and wise discretion the things committed to him, open the book of David; find those words |62 where one inquiring concerning the appointed time of his end, says to God, "Lord, make me to know my end, and what is the number of my days, that I may know what I lack." You see in these words, as an image in a mirror, the attitude of the one who prays; you see that he is very fearful; he foresees that which is to come, and, expecting judgment, is concerned about the appointed time, that the signal for his departure may not find him unprepared. And he seeks to number and know how many days still remain to him, in order that he may zealously fulfil his task before his Lord comes. Now if we carefully compare what the dying man experiences, and what the man who is cast out of his stewardship endures, we shall find that the end of each one of us is like that of a steward. |63

For the dying man turns over his control of affairs to others, just as the steward does his keys; the latter on being cast out of an estate, the former on being cast out of the world. Deeply grieved, the steward retires from his own labors----from the estate rich in vineyards, gardens, houses. What then do you think the dying man experiences? Does he not bewail his possessions? Does he not piteously survey his house as, against his will, he is torn from it, and forced in spite of his attachments, to go far from his treasures and storehouses? And when he comes to the appointed place, when he hears the words, "Render the account of your stewardship, show how you have obeyed the commandments, how you have treated your fellow servants, whether properly and kindly or, on the contrary, grievously and tyrannically, smiting, punishing, and withholding the alms that mercy |64 dictates," then if he shall be able to render the master gracious, by showing that he has been a faithful servant, it shall be well with him. But if he cannot thus render him gracious there will remain for him not simply beating with rods, or the dark prison, and iron fetters, but fire unquenchable and eternal darkness, never illumined by a ray of light, and gnashing of teeth as the Gospel has plainly taught us. If indeed you are never to be cast out of your present possessions on the ground that they belong to another, revel in the world and with every sense let pleasure be unrestrained. But if these things are to be brought to an end and we are to enjoy them for no long time, let us, brethren, fear our removal hence, and live during the time of our sojourning as the Lord has commanded. Let us not be led away as prisoners for debt; |65 but let us go as free men, taking with us an approving conscience, and such an account of our conduct as will not be condemned by the Lord.

That rich man whose land brought forth abundantly, was a wicked steward of the earthly life, since in the abundance of his fruits he purposed nothing useful, but, enlarging the belly's desire and the broad and vast pockets of greed, designed all for his own enjoyment, saying, "I will pull down my barns, and build greater, and will say to myself, Thou hast much goods laid up; take thine ease, eat, drink, and be merry." But while he was yet speaking, the death angel stood at his side, to conduct him from the earth. A dreadful fellow slave was come to drag him from his stewardship; and what profit was there in his plan for the gratification of his selfish desires? Now |66 this has been vividly portrayed for our admonition.

And what does experience teach us? Do not the events of each day loudly proclaim the truth of the parable? Do we not see the man in health at midday, dead ere the appearance of the evening star? And the man strong at evening, not alive to greet the beams of dawn? And another departing this life while eating? And who is so foolish as not to perceive at a glance that daily, now one, now another, we are being removed from our stewardship here? But the good and faithful steward, whose conscience approves his own administration of his stewardship, is of Paul's opinion. For Paul, though the Lord did not urge him, was in haste to go to his Master, and longed for his release, and of his own accord resigned his stewardship, saying somewhere, "Wretched man that I am! who |67 shall deliver me from the body of this death," and again, "But for me it is well to depart and be with Christ." But one who is earthly in mind, and really akin to the clods, being confounded at the change which overtakes him, utters such lamentations as did the man of the parable, "What shall I do, because my Lord takes away the stewardship from me? I cannot dig, to beg I am ashamed." The lamentation of an idle and pleasure-loving man! For to weep at his departure, and to lament the sensuous enjoyments of the flesh, is proof that one is engrossed in his estate; and to be incapable of toil is the mark of an idle and supine life. For if he had been accustomed to industry, he would not have hesitated to dig.

But further, to carry out the meaning of the parable, after removal to the eternal |68 world there is no longer place for importunity. And therefore let no one of them there say, "I cannot dig." For even if he could, no one would give him the opportunity. To this life belongs the obedience of the commandments, and to the life to come the reward. So that if you have done nothing here, it will be useless for you to think of digging, since you will have left the vines behind. Nor will you benefit yourself at all by entreating. And we have a notable example of this in the story of the foolish virgins, who were delayed for lack of oil, and shamelessly asked it from those who were wise. But they got no help, and turned away unsuccessful; the narrative showing that, at the bridegroom's appearing, no one may use another's oil, that is, another's rectitude, for his own benefit. For each one is |69 clothed with his own conduct as with a garment, whether it be splendid and costly, or mean and like a beggar's cloak. But to put off this garment is not possible, nor to remove it and exchange it for another, nor to beautify and adorn it by the gift or loan of another in the time of judgment, but each one remains such as he is in truth, whether poor in good deeds or rich.

But what can we say concerning the remission of debts which the unjust steward contrived, that he might through his fellow servants secure relief for himself from the hardships of his downfall? For it is not easy to convert this into allegory consonant with Scripture, but after long reflection something like this occurred to me: All of us who busy ourselves about the rest to which we are destined, by giving what is another's, work to our own advantage; now by what is another's I mean what |70 belongs to the Lord. For nothing is our own, but all things belong to him. When, therefore, any one anticipating his end and his removal to the next world, lightens the burden of his sins by good deeds, either by canceling the obligations of debtors, or by supplying the poor with abundance, by giving what belongs to the Lord, he gains many friends, who will attest his goodness before the Judge, and secure him by their testimony a place of happiness. Now they are called witnesses, who have secured for their benefactors favor from the Judge, not because they inform him of anything, as though he were ignorant, or did not know, but in the sense that what has been done for them relieves those who have helped them from the punishment of their sins. For just as the blood of Abel was said to cry unto God, in like manner the good |71 deed, too, shall be said to testify on behalf of the upright in our Lord, Christ Jesus. Now to him be glory forever and ever. Amen.

[Footnotes renumbered and moved to the end]

1. 1 Corinthians 7: 31.

2. 2 Corinthians 6: 10.

3. Aristotle, De Mundo 5:11.

4. Romans 13: 12; Ephesians 5: 11.

5. Matthew 5: 28.

6. Matthew 18:9.

7. Psalm 38: 2 (Lxx); 39: 1.

8. Psalm 5:10 (Lxx); 5:9.

9. Psalm 51:3, 4 (Lxx); 52:1, 2.

10. Isaiah 3: 18 ff.

11. Proverbs 19:14.