Luke 16

Notes

In the parable of the steward we are taught that God will call us to an account for our use of every temporal enjoyment; and that, by a Christian foresight of this, we ought so to improve our uncertain riches in acts of piety and charity, as that, when we die, God and his angels may conduct us, as faithful stewards, to everlasting mansions of happiness; and the saints, whom we had relieved, may honourably welcome us thither, as an answer to their prayers for us: and that, if we be not faithful in using the perishing enjoyments of this world, which God has merely committed to us as a trust, to be used for his glory and the good of others, we can have no proper evidence of our possessing the more excellent and substantial riches of true grace, which God gives men for their own, never to be taken from them. In the parable of the rich man and Lazarus Christ teaches us that, let true saints be as poor and contemned as they may in this world, they shall have an honourble entrance into, and station in, heaven with him; and that rich men, who wallow in sensual pleasures here, shall, in the other world, fall into the most aggravated miseries; and that, however damned men may rish to prevent their partners in guilt coming thither a > torment them, no means of conversion but the cripture shall ever be allowed them.——-Perhaps, too, e represented to these Pharisees that, however much ey now contemned him in his poor and debased ink -y sve suucuued mim in his poor and debased state, he should quickly be exalted to glory; and they 'ho now rioted in wealth and honour be thrust down ito hell, and the generality of their nation be reduced, ane i many ages, to the most deplorable and unpitied retchedness on earth, in which they should earnestly ish for the now contemned appearances of the Mesah, but they should be utterly denied them. er Ver. 6. Measures of oil, Measures calied datks in the Old we eee yee rete tt hyd edhe LEBIS-17, tament, 1 Ki. 7. 26. According to Godwin, the bath held four ons and a hatt. Some think nine gallons and three quarts. ake thy bill, &c. WHerce it would appear that at least one ence of an account was, not as in modern times, the name of debtor attached to the bill, but the account itself being in his j t ent handwriting. And if this bill, as some suppose, was a : for a term of years, securing payment in produce, and of th the superior held a copy in the tenant's handwriting, and tenant a copy in the steward's, then the obligation of the nt to the steward must have been increased, because the itous benefit was to continue for veare © ¢ - er mee weep EEL AMDOS LUC os 1itous benefit was to continue for years. C. ( 1x. 7. Measures of wheat, Measures, or cors, the same as tomer, Eze. 45.14. Godwin calculates this measure at five els and five gallons; others, at fourteen bushels and two tt ts. C, € 1, 9. Make to yourselves friends. How? By repenting of sins, whether in coveting, getting, loving, holding, or exang (see ver. 13, 14), whereby there will be 'joy in heaven, esence of the angels of God' (ch. 15.7, 10), by whom, 'when uil, ye shall be received into everlasting habitations.' See 32.— Mammon of unrighteousness, The 'unrighteous mam(ver. 11) being opposed to 'true riches,' and to 'everlasting bitations,' ver. 9, the conclusion seems probable that it should translated 'mammon of deceitfulness,' or 'deceitful riches' e Mat. 13. 22), either because they are often deceitfully acired, deceitfully expended, or that they deceitfully 'make to 'mselves wings and flee away.' C. Yer. 19. This appears to be a narrative of facts, and not a 'able, else why is the very name of the beggar, 'Lazarus,' roduced, ver. 20? Lazarus signifies 'the help of God.' C. Ver. 21. Crumbs, Whether the rich man gave or denied the mbs, does not appear; one thing is certain, the beggar ther, 'the destitute man') exnected nn hatrar- «-3 L-- ---* _ wn eenasey LSID VORB ther, 'the destitute man') expected no better; and how unfit 3 food of dogs (Mat. 15. 27) was for such a patient, it requires medical skill, but humanity, to discover. The rich man was, refore, deeply culpable, even though he granted the crumbs, he could have afforded better, and rich and genarous diet was tntial to the comfort, or, humanly speaking, to the recovery he miserable sufferer. C. er. 22. Abraham's bosom, being interpreted as a figure for ven, is supposed to establish the parabolic character of the rative. But without having recourse to the Hebrew method taming places, it is sufficient to remark, that until we know 'eof heaven, it bekoves us to use much caution as to what we pronounce figurative, and what literal, in its constitution. That, however, there is a spiritual kindred and genealogy in heaven, different from natural kindred and genealogy on earth, appears unquestionable (see 1 Co. 4. 15; Th. 2.19), and that this may present a specimen of it, it is neither wise to deny nor affirm, ¢ Lord knoweth; and secret things belong to the Lord. C. Ver. 24. This is the only example in Scripture of prayer to a dead saint. Let those therefore who teach the doctrine of prayer to the saints consider this, and be ashamed of their miserable, hopeless, and forbidden refuge. C. _Ver. 27, 28. The anxiety of this man is not for the salvation of his brethren; but as he had initiated and educated them in his own luxury and debauchery, he dreads the increase of misery their condemnation and reproaches may bring on him throug eternity. C, nn — REFLECTIONS. — Whatever things we enjoy in this world are but a trust committed to us by God to do good with. We cannot long hold them; but quickly, in an hour we think not, our reckoning for them must come. O that we may then be found faithful! It is self-contradicting and absurd to pursue earthly riches with more earnestness and industry than eternal treasures, and dangerous to neglect a single opportunity or advantage in favour. of everlasting hapPiness. It is necessary to watch against all unfaithfulRess and injustice in worldly enjoyments, which so men into the vilest dishonesty. The abuse of les: important trusts provokes God to withhold what i: more excellent. And as none can serve both God and the world, it is wise to prefer God in due time. But proud covetous hypocrites, enslaved by their own lusts, hate.and scoff at instruction. —What is most esteemed and desired by men is generally abominable before God. His gospel dispensation does not make void, but establish the law. And blessed be God that both Jews and Gentiles have with earnestness crowded into the New-Testament church. Happy are the poorest Wc ayvcw-icslament church. idtappy are the poorest of its true members: their adversities will quickly issue in everlasting honour and unutterable delight. God lightly values the wealth and honour of this world, which often absorbs the attention and claims the time of even those who profess Christ. Awful thought! to have only uncertain and unsatisfying enjoyments, which shall quickly issue in insupportable and everlasting emptiness! Inexpressibly different, and irrerersibly fixed, is the future state of both saints andsin+s aers. How delightful is it forthe one toreview his con- Cee ee ee a weneweesye gee Wak au AVSUTU Manner he lost his soul for the sake of sensual or carnal trifles! And terrible companions will they make in hell who had been partners in sin upon earth. With great diligence should we now earnestly search, believe, and practise God's Word; for, if it be neglected, no ether means of salvation will ever be afforded us. CHAPTER XVII. Ver. 20, 21. The kingdom of the Messiah will not be erected by temporal authority or force, nor make any pompous appearance in temMoral richec ar peandawe XT - .- “ws - 7 : eo spp auc i LOLI poral riches or grandeur. Nor will he confine his throne and court to any particular place or nation ; but his kingdom, being spiritual in its nature, power, and tendency, suited to the benefit of the soul, and for another world, works inwardly in men's hearts and consciences ; and is already begun in the preaching of the gospel and conversion of some among you. Ver. a Note {1), The petition for increase of faith plainly intimates the belief of the apostles that our Lord possessed power over the spirits as well as over the bodies of men. (2) Our Lord's reply proceeds upon the principle that it is our duty more te use what measure of faith we have than en danin~ --" * increase. (3) That the least amount of living faith is, from its nature, an increasing faith, and is, at all times, equal to whatever work the believer has to do, or whatever trial he has to endure. C.

Ver. 19. Thy faith hath made thee whole. Had not faith then made the nine whole? It appears questionable whether the nine really believed, or whether they superstitiously sought a cure; yet the Lord cleansed them all—even as he fed all Israel in the wilderness, though few of them regarded the work of his hands. What advantage, then, had the tenth that the nine had not? All were healed in body—he, through faith, was healed in body and spirit. C.

Ver. 22. One of the days of the Son of man. Days of such quiet, peace, and opportunity as ye now enjoy, of instructing the ignorant in the knowledge of Jesus; days of his power to cast out devils and do other wonderful works, such as ye have so often witnessed; and, finally, days of his power to destroy all the works of the devil, all which things {being sorely afflicted in the world} ye shall earnestly desire for your own and the world's deliverance, but shall not see. By which delay he will try your faith and that of his whole church, till the 'set time' shall come, when he 'will take to himself his mighty power and reign.' C.

Ver. 32. She was killed by the sulphureous vapour, and lost by a single look backward!—Note, If those who are commanded to flee, and who are, moreover, angel-led, be so endangered, what is the danger of those 'who have put their hand to the plough,' if they should 'look back?' C.

Ver. 37. Eagles—generally taken to represent the Roman armies, whose standards were eagles. But the origin of the emblem seems rather to be Eze. 17. 3, 7, where Babylon and Egypt are both represented as eagles, into whose nests came the Roman empire, and whose armorial bearing and device, as it were, they possess, together with their persecuting and enslaving spirit. C.

Reflections.—Alas! that so many offences and injuries should be found among professed Christians! Many are grieved, stumbled, and eternally ruined by means of them. And tremendous woes must fall on their heads whose corrupt principles or practices occasion such things. How prone are most to offend God, and cause their neighbour to stumble out of his way! Yet most offenders are very averse to repent, and, if offended, to forgive injuries. Yea, it is impossible to perform self-denying duties without strong faith; and great is the need that Jesus should be daily increasing it. With great humility ought we to perform every commanded duty, and with great gratitude to receive distinguished mercies. And yet often both are wanting where they might have been most, and found where they could have been least expected. How many amuse themselves about the circumstances of Jesus' kingdom, instead of earnestly receiving him into their heart, that he may subdue their lusts and govern their spirits! But the erection of his spiritual kingdom in the world is generally attended with some fearful judgments on its opposers. Self-indulgence in sensual gratifications is a common forerunner of fearful and sudden destruction. And none are more certainly exposed than hardened apostates who refuse to take warning from the calamities of others before them. But if men will not heartily part with the world as their portion, they must perish with it.—In great wisdom and mercy the spread of God's anger among the obstinate Jews was made a mean of spreading the gospel among and of saving the Gentiles. Fearfully he resents the injuries done to his faithful servants, and pities and rewards them that suffer for his sake. Yea, marvellously he distinguishes them in his protections here and his eternal glories hereafter.