by spiritual fornication, and sensual impurities; but, at length, they would come to themselves, be humbled before Him, be pardoned by Him, and restored to the same degree of favour as the elder brother, the Israelite'. The sequel of this parable introduces a different character; one who had remained at home with his father, "serving him these many years;" and he is jealous of the cordial welcome given to his repenting brother. Our Lord, in this incident, finely reproves the unjust feeling of the Jews against the Gentiles, on account of the promise given of their admission to the same privileges of their common Father's house under the Gospel dispensation": "And he was angry, and would not come in." This is a striking image and an exact representation of the perverse behaviour of the Jews, when the mystery of the calling of the Gentiles began to be revealed, and the Gospel to be preached unto them. The unbelieving Jews were incensed at it beyond measure, and became, on this very account, the more hardened and averse from Christianity".

SECT. XCVI.-Parable of the Unjust Steward.—

Luke xvi. 1—18.

JESUS now directed His steps towards Jerusalem, with a full view of all His sufferings be

fore Him, and even with an earnest desire to enter upon them. He was yet in Galilee; and, during His progress through that country, He still continued to exercise His ministry, labouring to diffuse the knowledge of the truth, and to give unequivocal proofs of His Divine character. Publicans and sinners attended, as we have seen, on His preaching; and many Scribes and Pharisees were continually listening to His discourses. In the audience of all, and with a view to their instruction, He addresses to them a parable, to show in what manner worldly possessions ought to be improved'. The parable now before us took place in the same conversation with that of the prodigal son; and Jesus, still addressing the Jews, tells them, in a figurative story, that He considers them in the character of a steward of the mysteries of God; that, as they had been wasteful and unprofitable guardians of those precious truths, committed to their care, that care was now at an end; that charge was taken from them: and they were to give an account of their stewardship, for they might be no longer stewards. A judgment for all these things were then hanging over their heads; and our Lord exhorts them, by the example of the crafty servant in the parable, who made himself friends against the evil day, not to envy the benefits of religion, then about to be

7 Dr. Robinson.

Y

extended to the heathen, but to impart with a good will their spiritual gifts to the rest of the world, by aiding Him to preach the Gospel; that thus, when their own city and Temple should be destroyed, when their nation should be carried into captivity, and scattered over the face of the whole earth, they might find favour from those who ruled over them, and be kindly received into the bosom of the Christian Churches 9.

In this parable we are somewhat surprised to learn, that “the Lord commended the unjust steward;" but a little attention will show what it was He commended in him: not his dishonesty, by which he was himself the sufferer : He punishes his dishonesty and his injustice by his dismission: what his master praised, was his wisdom and foresight, his subtle and ingenious management in securing to himself friends'. Jesus does not commend him absolutely, as an example fit to be followed in his injustice, fraud, and waste of his master's goods, but comparatively, as being so far worthy to be imitated by the "children of light;" that they ought to make it their principal concern here to provide for their own reception into everlasting habitations, when they shall be by death removed from their stewardships'.

A

parable like this seemed to require explanation, Bp. Heber. Abps. Sumner and Newcome.

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9

1 Dr. Whitby.

as many of His hearers might have drawn improper inferences from it. Our Lord, therefore, is unusually large in explaining the uses of this parable, and in guarding it from misconstruction. He would not leave it in the same obscurity in which it pleased Him to leave other parables, which He delivered to the people, but immediately pointed out Himself the uses and observations which were to be made from it. He tells us, that if we do not employ the transitory and fading riches of this world to those purposes for which God committed them to our charge, we can never expect that God would bestow upon us a greater and more lasting treasure; for, he that is an unjust steward in the management of a thing so vile as earthly wealth, is not fit to be entrusted with true riches. That we shall never obtain the true riches, which are to be expected in the next world, unless we make a right use of the advantages with which we are entrusted in this; and that it is our behaviour here that will ensure to us the commendation of our Lord, that we have "done wisely." This steward, in the parable, employed the trust committed to his care to obtain friends and protectors. Use, then, your possessions in such a manner, as to make a Friend in heaven; promote the honour and the service of God here below; do good 2 Archbishop Newcome.

" Dr. Jortin.

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Dr. S. Clarke.

to your fellow-creatures: so that, when ye fail, when this earthly tabernacle is dissolved, ye may be received into heavenly habitations 5.

The word "Mammon," so often employed in this passage, is Syriack, and generally interpreted to mean riches only; but the original rather directs us to use it in a more general sense, as comprehending every thing which is capable of being an object of trust, or a ground of confidence to men of worldly minds,—such as wealth, power, honour, business, sensual pleasures, gay amusements, and all the various pursuits of the present scene. These, then, being the objects of this world, no one can serve them in strict obedience to the commands of God. The one calls to us to mind religion, and the care of the soul; the other impresses on us the cares of the world, the importunities of business, and the eager appetite of being rich: the one calls upon us to be charitable to those who are in want, to be willing to contribute, and glad to communicate; the other checks these merciful and charitable dispositions by the sin of covetousness: the one calls us to self-denial and suffering, for the sake of heaven, and commends the keeping of faith, and a good conscience, to all worldly considerations whatever; but the world whispers to us other thoughts, that it is safer to put our imBishop Porteus.

3
> Dr. Jortin.

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