the role of the lukan parables in terms of the purpose of luke's gospel

unrighteous mammon” 78 and “someone else's property” 79 appear to be worldly wealth. In
the same way, if the unrighteous mammon in verse 11 represents worldly wealth, true riches
in antithesis of the unrighteous mammon in verse 11 properly appear to be “heavenly
treasures”, in contrast to “worldly wealth”. Accordingly, “in much”, “true riches” 80 and
“property of your own” 81 indicate heavenly treasures. A striking feature of verses 10-12 is
that one’s use of worldly wealth has a bearing on the heavenly things of the coming age. 82
The antithetical nature in verses 10-12 is eschatological, contrasting this age and the next, the
earthly and the heavenly, the temporal and the eternal. 83
Jesus’ disciples, therefore, must use
their worldly wealth faithfully in eschatological expectation. If they are not faithful with
worldly wealth, they will not be entrusted with true riches.
The contents of v. 13 are well recapitulated in the last sentence, that is, “You cannot serve
both God and Mammon.” The closing saying may be a warning against being unfaithful in
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God’s service and a warning against being enslaved by mammon. Jesus here seems to
personify mammon as an evil, powerful, cosmic force diametrically opposed to God’s plan to
set at liberty those who are oppressed. 85 The pursuit of wealth and wholehearted allegiance
to God are mutually exclusive. V. 13 makes it clear that unfaithfulness in the use of worldly
wealth reveals ultimate loyalties and heart attitudes. 86
If the disciples use their worldly
Notes (NICNT, Grand Rapids: Eerdmans, 1951), 414 n. 18. Geldenhuys mentions that this description warns the
disciples against overrating their value.
78. The word,in verse 11, in contrast to verse 9a is here an adjective. But the meaning can be translated
as “unrighteous mammon,” as verse 9a.
79. In relation to this word, there are two opinions. First, in verse 12 refer to man’s role as a
steward of material possessions. Second, emphasizes the foreign or alien nature of worldly wealth
when seen from the perspective of a citizen of heaven.
80. The wordmeans that which is of true value and of permanent quality. According to Marshall,
“behind the of the rhetorical question lies the figure of God.” Marshall, Luke, 623. Nolland also claims that
“God is clearly lurking beneath the surface of these words.” Nolland, Luke, 807.
81. Marshall, Luke, 624. Marshall maintains that this word, which depicts treasures of heaven will be
the disciples own inalienable possession, contrasting between what does not belong to the disciples and what
will really belong to them.
82. H.A.W. Meyer, Critical and Exegetical Commentary on the New Testament: Luke (Edinburgh: T. & T. Clark,
1880), 228. Meyer views true riches as the salvation of the kingdom of Messiah.
83. Kosmala, “The Unjust Steward in the light of Qumran,” 119. Kosmala contends that the words, and
in verse 10 are essentially eschatological terms and then verse 10 has an entirely eschatological content:
“if you are , if you have the smallest share in the of this world, you will have no share in the
coming Kingdom.”
84. Marshall, Luke, 624. The Gospel of Thomas expands this saying as follows: “A man cannot mount two
horses or stretch two bows,” (Gos. Thom. 47).
85. Green, Luke, 586; Hendrickx, The Parables of Jesus, 192; Johnson, The Gospel of Luke, 246.
86. Talbert, Reading Luke. A Literary and Theological Commentary on the Third Gospel, 155. Talbert, in
connection with this, says that “one’s use of wealth points to whom one serves” and Johnson notes that “the way
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