This parable in Luke 16:1-13 has for centuries caused confusion and consternation for Biblical commentators. The steward has been wasting his master’s goods, and under threat of being fired goes scrambling around settling debts on the cheap. His motivation is rotten – he does it to ingratiate himself with the debtors so they will take him in after he loses his job. And for this he gets praised!

Jesus then proceeds to say that worldly men are wiser than enlightened, angelic ones, and advises us to embrace ill-gotten wealth – and then, in a seeming contradiction, tells us we cannot serve both God and mammon. Huh? Didn’t he just tell us to serve mammon?

Understood on an internal level – through the Writings of Emanuel Swedenborg – the story makes much more sense.

Let’s say your church decides to start a Sunday night Bible study. The pastor notes that this is part of the Sabbath, and there should be no excuses. He also encourages participants to buy a study guide which he wrote and the church is selling.

You find this troubling. You and your wife read and study the Bible together; you’ve taken part in some other Bible studies, but don’t like feeling coerced. What’s more, Sunday is the one day all your children are home, and you have a tradition of Sunday dinners that tend to evolve into long, rich conversations. You and your wife talk about it, and decide to keep your family tradition instead.

This leads to some pressure. The pastor keeps calling to remind you of the study nights, and you keep catching snide remarks from other members. Finally you tell the pastor that the reaction is hurtful and unwarranted, and you might decide to seek another church.

You tell this to a friend, and his reaction is unexpected. “I hear what you’re saying,” he says, “and I might be right with you someday. But for me, I’d never gone to a Bible study before. I always figured that I knew all the stories, and I was busy, I was tired, all that stuff. But I really couldn’t argue with the fact that it is the Sabbath. So I went, and you know, I’m seeing things in the Bible I never saw before. I mean, I knew all the stories, but now I’m seeing ways I can apply it to my life.”

That, in essence, is the parable of the unjust steward. In this example, “you” are the rich man, with a wealth of spiritual knowledge which you’ve confirmed in your life. The church is the steward, who represents external ideas about religion, based in truth but not necessarily filled with a desire for good. You can see that he is wasting your goods – the church’s ideas are hampering your ability to live the best life you can.

Your friend, meanwhile, is a debtor – someone with a collection of knowledge from others, but not confirmed as part of life. Pressured into the Bible study, he starts confirming some of the knowledge he has and applying it to life – akin to the debtors “writing” down lesser amounts, which represents confirming themselves in intermediate spiritual states.

The explains, then, why the steward was praised. Despite his limits, he found a way to be useful – and in doing so made a move toward improving his spiritual state.

That brings us to the mysterious line, “the sons of this world are more shrewd in their generation than the sons of light.” This means that if we are in external states (“this generation”) – which the steward was, and the debtors were – the most effective tool for us is going to be external thought and knowledge (“sons of this world”). That’s what the steward got from the debtors, and what the debtors got from steward. They shared external things, to the benefit of both.

And what of “making friends with unrighteous mammon”? “Unrighteous mammon” is truth and knowledge possessed by evil people. To “make friends” with it is making a connection to the truth and knowledge without embracing the evil. Which, again, is something the steward and the debtors did for each other.

So the Lord here is telling us that if we are in a worldly state and want to become more spiritual, we need to collect true ideas from the world around us – even an evil world – and make use of them.

But we do have to be careful. When we’re seeking truth that is infused with evil, it’s easy to embrace both instead of separating them. So we need to be aware of which master we’re really serving – do we love the truth and feel an aversion to the evil? Or do we justify the evil and regard the truth as unimportant? That will tell us whether we’re serving God or mammon.

Here are some references:

Arcana Coelestia 3875[3],

Arcana Coelestia 9093, 9210[3];

Divine Providence 250;

The Apocalypse Explained 847[3];

True Christian Religion 437)

847. And his number is six hundred sixty-six, signifies that its quality nevertheless is from all falsities and all evils therefrom in the complex. This is evident from the signification of "number," as being the quality of faith separated from the life; also from the signification of "six hundred sixty-six" as being all falsities and all evils therefrom in the complex. This is the signification of that number, because "six" signifies all things, and is predicated of truths and of goods therefrom, and in the contrary sense of falsities and of evils therefrom; for that number is composed of the numbers two and three multiplied together, and the number two is predicated of goods, and in the contrary sense of evils; and the number three of truths, and in the contrary sense of falsities; and a composite number has a similar signification as the simple numbers of which it is composed. This, then, is why "six" signifies all truths and all goods therefrom in the complex, and in the contrary sense all falsities and all evils therefrom in the complex. That all these may be signified to the full, that number is tripled; and by triplication the number 666 arises. For a thing triplicated signifies completeness and fullness from beginning to end; so here it signifies that nothing whatever of truth and good remains.

[2] That every number in the Word signifies something pertaining to a thing or state, and that its quality is determined by the numbers added, may be seen above (n. 203, 429, 574, 841). That larger numbers composed of the smaller have a similar signification as the smaller and simple numbers from which they arise by multiplication may be seen above n. 430; thus the number six hundred sixty-six has a similar signification as six, and six the like as three and two, from which it arises by multiplication. That three signifies fullness, completeness, altogether, and all things from beginning to end, and is predicated of truths and falsities, may be seen above (n. 532); and that two is likewise predicated of goods and evils (n. 532, at the end). Again, six has a similar signification as twelve, because twelve arises from the multiplication of three by four; and four, like two, is predicated of goods and also of evils. From this it is clear that the number "six hundred sixty-six," which is said to be "the number of a man," and "to count" which is said to be a matter of intelligence, signifies the quality of faith separated from good works, that it is composed of all falsities and of all evils therefrom in the complex. Its being said to be a matter of intelligence to count that number does not signify that it is a matter of intelligence to know or find out the signification of that number, but that it is a matter of intelligence to inquire into and see the falsities and evils that make up the quality of faith separated from life.

[3] That the quality of that faith is such in respect to falsities will be seen in what presently follows. It is also such in respect to evils because when good works are set aside (and they are set aside when it is believed that they contribute nothing at all to justification or salvation), it follows that evil works take their place; for a man must be either in goods or in evils. That he cannot be in both together is meant by these words of the Lord:

No one can serve two masters; he will either hate the one and love the other. Ye cannot serve God and mammon (Matthew 6:24).

Therefore all evils in the complex follow from a faith that sets aside good works, which are the goods of life. Moreover, every religion has life as its end; for it teaches the evils that must be shunned, and the goods that are to be done. A religion that does not have life as its end, consequently a religion in which it is taught that the works of life are of no account, but faith alone, cannot be called a religion; and where this is taught, are not all evils of life permitted so far as they are not forbidden and restrained by the civil laws, since faith alone covers, remits, and takes them away? That this is so can be seen from this, that faith alone is said to justify the life; and yet it is taught that man is not saved by any good of life, also that he may be saved by this faith even in the last hour of death, also that he is justified at the same moment that he receives this faith, with other like things, which altogether persuade that life is not the end of that religion. And if religion does not have life as its end it follows that it must give loose reins to evils of every kind.

[4] That those who are in that faith both in doctrine and in life have all falsities in the complex is clear from the claim that this faith is the only justifying or saving faith, namely, that the Father sent the Son that He might reconcile to Him the human race by the passion of the cross and by thus taking away damnation. But it has been shown above what the quality of this faith is, and what there is in it of truth and untruth; and anyone can see that in this faith there is nothing except thought, and nothing of life; for it is said that if we believe this with trust and confidence, that is, if we acknowledge it in thought, we are saved. If in this faith alone there is salvation what need is there of knowing what love to the Lord is, what charity towards the neighbor is, what the life of man is, what the goods and evils of life are, what remission of sins is, what reformation and regeneration are? Are not all these this faith alone? If it be asked what remission of sins is, is it not this faith alone? If it be asked what charity towards the neighbor is, is it not this faith alone? If it be asked what the church is, is it not this faith alone? So in the rest. It is clear, therefore, that this faith alone has absorbed, and has swallowed up like a dragon, all the goods and truths of the Word, and thus of the church, although these are innumerable, and through these the angels have all their intelligence and wisdom, and men have all their salvation.

[5] As all the truths and goods of the church have been banished by means of this faith alone, it follows that falsities and evils therefrom have taken their place, and as a consequence the church is devastated. Yea, by means of this truth that man of himself can do no good that is good, all the truths and goods of the church are cast aside, as if this made it permissible for man to refrain from doing them, because if they are not good they are rather damnable than saving. And it is wonderful that through a single truth wrongly understood all the truths and goods of the church in the whole complex should have been cast aside. This is what is signified in the spiritual sense by "the number of the beast, six hundred sixty-six."