Friday of the 31st week of Ordinary Time

Be followers of me, always in distrust of your own merits, and always eager to advance in perfection, as I am. It is a happy thing when a pastor can thus in all sincerity and simplicity address his flock. --- He exhorts them to follow him in what he had taught them, and in the model of a good life, which he had set before them. He repeats to them, with tears, what he had formerly told them, that many walk and conduct themselves as enemies to the cross of Christ, to Christ crucified, by abandoning themselves to the pleasures of a sensual life, who glory in things they ought to be ashamed of. He hints at the disciples of Simon Magus, or of the Jewish doctors. (Witham)

17 Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. 18 (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) 20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

He closes the chapter with warnings and exhortations.

I. He warns them against following the examples of seducers and evil teachers ( v. 18, 19 ): Many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ. Observe,

1. There are many called by Christ's name who are enemies to Christ's cross, and the design and intention of it. Their walk is a surer evidence what they are than their profession. By their fruits you shall know them, Matt. vii. 20 . The apostle warns people against such, (1.) Very frequently: I have told you often. We so little heed the warnings given us that we have need to have them repeated. To write the same things is safe, v. 1 . (2.) Feelingly and affectionately: I now tell you weeping. Paul was upon proper occasions a weeping preacher, as Jeremiah was a weeping prophet. Observe, An old sermon may be preached with new affections; what we say often we may say again, if we say it affectionately, and are ourselves under the power of it.

2. He gives us the characters of those who were the enemies of the cross of Christ. (1.) Whose God is their belly. They minded nothing but their sensual appetites. A wretched idol it is, and a scandal for any, but especially for Christians, to sacrifice the favour of God, the peace of their conscience, and their eternal happiness to it. Gluttons and drunkards make a god of their belly, and all their care is to please it and make provision for it. The same observance which good people give to God epicures give to their appetites. Of such he says, They serve not the Lord Jesus Christ, but their own bellies, Rom. xvi. 18 . (2.) They glory in their shame. They not only sinned, but boasted of it and gloried in that of which they ought to have been ashamed. Sin is the sinner's shame, especially when it is gloried in. "They value themselves for what is their blemish and reproach." (3.) They mind earthly things. Christ came by his cross to crucify the world to us and us to the world; and those who mind earthly things act directly contrary to the cross of Christ, and this great design of it. They relish earthly things, and have no relish of the things which are spiritual and heavenly. They set their hearts and affections on earthly things; they love them, and even dote upon them, and have a confidence and complacency in them. He gives them this character, to show how absurd it would be for Christians to follow the example of such or be led away by them; and, to deter us all from so doing, he reads their doom. (4.) Whose end is destruction. Their way seems pleasant, but death and hell are at the end of it. What fruit had you then in those things whereof you are now ashamed? For the end of those things is death, Rom. vi. 21 . It is dangerous following them, though it is going down the stream; for, if we choose their way, we have reason to fear their end. Perhaps he alludes to the total destruction of the Jewish nation.

II. He proposes himself and his brethren for an example, in opposition to these evil examples: Brethren, be followers together of me, and mark those who walk as you have us for an example, v. 17 . Mark them out for your pattern. He explains himself ( v. 20 ) by their regard to Christ and heaven: For our conversation is in heaven. Observe, Good Christians, even while they are here on earth, have their conversation in heaven. Their citizenship is there, politeuma. As if he had said, We stand related the that world, and are citizens of the New Jerusalem. This world is not our home, but that is. There our greatest privileges and concerns lie. And, because our citizenship is there, our conversation is there; being related to that world, we keep up a correspondence with it. The life of a Christian is in heaven, where his head is, and his home is, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is there will his conversation be. The apostle had pressed them to follow him and other ministers of Christ: "Why," might they say, "you are a company of poor, despised, persecuted people, who make no figure, and pretend to no advantages in the world; who will follow you?" "Nay," says he, "but our conversation is in heaven. We have a near relation and a great pretension to the other world, and are not so mean and despicable as we are represented." It is good having fellowship with those who have fellowship with Christ, and conversation with those whose conversation is in heaven.

1. Because we look for the Saviour from heaven ( v. 20 ): Whence also we look for the Saviour, the Lord Jesus Christ. He is not here, he has ascended, he has entered within the veil for us; and we expect his second coming thence, to gather in all the citizens of that New Jerusalem to himself.

2. Because at the second coming of Christ we expect to be happy and glorified there. There is good reason to have our conversation in heaven, not only because Christ is now there, but because we hope to be there shortly: Who shall change our vile bodies, that they may be fashioned like unto his glorious body, v. 21 . There is a glory reserved for the bodies of the saints, which they will be instated in at the resurrection. The body is now at the best a vile body, to soma tes tapeinoseos hemon — the body of our humiliation: it has its rise and origin from the earth, it is supported out of the earth, and is subject to many diseases and to death at last. Besides, it is often the occasion and instrument of much sin, which is called the body of this death, Rom. vii. 24 . Or it may be understood of its vileness when it lies in the grave; at the resurrection it will be found a vile body, resolved into rottenness and dust; the dust will return to the earth as it was, Eccl. xii. 7 . But it will be made a glorious body; and not only raised again to life, but raised to great advantage. Observe, (1.) The sample of this change, and that is, the glorious body of Christ; when he was transfigured upon the mount, his face did shine as the sun, and his raiment was white as the light, Matt. xvii. 2 . He went to heaven clothed with a body, that he might take possession of the inheritance in our nature, and be not only the first-born from the dead, but the first-born of the children of the resurrection. We shall be conformed to the image of his Son, that he may be the first-born among many brethren, Rom. viii. 29 . (2.) The power by which this change will be wrought: According to the working whereby he is able even to subdue all things unto himself. There is an efficacy of power, an exceeding greatness of power, and the working of mighty power, Eph. i. 19 . It is matter of comfort to us that he can subdue all things to himself, and sooner or later will bring over all into his interest. And the resurrection will be wrought by this power. I will raise him up at the last day, John vi. 44 . Let this confirm our faith of the resurrection, that we not only have the scriptures, which assure us it shall be, but we know the power of God, which can effect it, Matt. xxii. 29 . At Christ's resurrection was a glorious instance of the divine power, and therefore he is declared to be the Son of God with power, by the resurrection from the dead ( Rom. i. 4 ), so will our resurrection be: and his resurrection is a standing evidence, as well as pattern, of ours. And then all the enemies of the Redeemer's kingdom will be completely conquered. Not only he who had the power of death, that is, the devil ( Heb. ii. 14 ), but the last enemy, shall be destroyed, that is, death, 1 Cor. xv. 26 , shall be swallowed up in victory, v. 54 .

1 Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved. 2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. 3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life. 4 Rejoice in the Lord alway: and again I say, Rejoice. 5 Let your moderation be known unto all men. The Lord is at hand. 6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. 8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. 9 Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.

The apostle begins the chapter with exhortations to divers Christian duties.

I. To stedfastness in our Christian profession, v. 1 . It is inferred from the close of the foregoing chapter: Therefore stand fast, &c. Seeing our conversation is in heaven, and we look for the Saviour to come thence and fetch us thither, therefore let us stand fast. Note, The believing hope and prospect of eternal life should engage us to be steady, even, and constant, in our Christian course. Observe here,

1. The compellations are very endearing: My brethren, dearly beloved and longed for, my joy and crown; and again, My dearly beloved. Thus he expresses the pleasure he took in them, the kindness he had for them, to convey his exhortations to them with so much the greater advantage. He looked upon them as his brethren, though he was a great apostle. All we are brethren. There is difference of gifts, graces, and attainments, yet, being renewed by the same Spirit, after the same image, we are brethren; as the children of the same parents, though of different ages, statures, and complexions. Being brethren, (1.) He loved them, and loved them dearly: Dearly beloved; and again, My dearly beloved. Warm affections become ministers and Christians towards one another. Brotherly love must always go along with brotherly relation. (2.) He loved them and longed for them, longed to see them and hear from them, longed for their welfare and was earnestly desirous of it. I long after you all in the bowels of Jesus Christ, ch. i. 8 . (3.) He loved them and rejoiced in them. They were his joy; he had no greater joy than to hear of their spiritual health and prosperity. I rejoiced greatly that I found of thy children walking in the truth, 2 John 4 ; 3 John 4 . (4.) he loved them and gloried in them. They were his crown as well as his joy. Never was proud ambitious man more pleased with the ensigns of honour than Paul was with the evidences of the sincerity of their faith and obedience. All this is to prepare his way to greater regard.

2. The exhortation itself: So stand fast in the Lord. Being in Christ, they must stand fast in him, be even and steady in their walk with him, and close and constant unto the end. Or, To stand fast in the Lord is to stand fast in his strength and by his grace; not trusting in ourselves, and disclaiming any sufficiency of our own. We must be strong in the Lord, and in the power of his might, Eph. vi. 10 . "So stand fast, so as you have done hitherto, stand fast unto the end, so as you are by beloved, and my joy and crown; so stand fast as those in whose welfare and perseverance I am so nearly interested and concerned."

II. He exhorts them to unanimity and mutual assistance ( v. 2, 3 ): I beseech Euodias and Syntyche that they be of the same mind in the Lord. This is directed to some particular persons. Sometimes there is need of applying the general precepts of the gospel to particular persons and cases. Euodias and Syntyche, it seems, were at variance, either one with the other or with the church; either upon a civil account (it may be they were engaged in a law-suit) or upon a religious account—it may be they were of different opinions and sentiments. "Pray," says he, "desire them from me to be of the same mind in the Lord, to keep the peace and live in love, to be of the same mind one with another, not thwarting and contradicting, and to be of the same mind with the rest of the church, not acting in opposition to them." Then he exhorts to mutual assistance ( v. 3 ), and this exhortation he directs to particular persons: I entreat thee also, true yoke-fellow. Who this person was whom he calls true yoke-fellow is uncertain. Some think Epaphroditus, who is supposed to have been one of the pastors of the church of the Philippians. Others think it was some eminently good woman, perhaps Paul's wife, because he exhorts his yoke-fellow to help the women who laboured with him. Whoever was the yoke-fellow with the apostle must be a yoke-fellow too with his friends. It seems, there were women who laboured with Paul in the gospel; not in the public ministry (for the apostle expressly forbids that, 1 Tim. ii. 12 , I suffer not a woman to teach ), but by entertaining the ministers, visiting the sick, instructing the ignorant, convincing the erroneous. Thus women may be helpful to ministers in the work of the gospel. Now, says the apostle, do thou help them. Those who help others should be helped themselves when there is occasion. " Help them, that is, join with them, strengthen their hands, encourage them in their difficulties."— With Clement also, and other my fellow-labourers. Paul had a kindness for all his fellow-labourers; and, as he had found the benefit of their assistance, he concluded how comfortable it would be to them to have the assistance of others. Of his fellow-labourers he says, Whose names are in the book of life; either they were chosen of God from all eternity, or registered and enrolled in the corporation and society to which the privilege of eternal life belongs, alluding to the custom among the Jews and Gentiles of registering the inhabitants or the freemen of the city. So we read of their names being written in heaven ( Luke x. 20 ), not blotting his name out of the book of life ( Rev. iii. 5 ), and of those who are written in the Lamb's book of life, Rev. xxi. 27 . Observe, There is a book of life; there are names in that book and not characters and conditions only. We cannot search into that book, or know whose names are written there; but we may, in a judgment of charity, conclude that those who labour in the gospel, and are faithful to the interest of Christ and souls, have their names in the book of life.

III. He exhorts to holy joy and delight in God: Rejoice in the Lord always, and again I say, Rejoice, v. 4 . All our joy must terminate in God; and our thoughts of God must be delightful thoughts. Delight thyself in the Lord ( Ps. xxxvii. 4 ), in the multitude of our thoughts within us (grievous and afflicting thoughts) his comforts delight our souls ( Ps. xciv. 19 ), and our meditation of him is sweet, Ps. civ. 34 . Observe, It is our duty and privilege to rejoice in God, and to rejoice in him always; at all times, in all conditions; even when we suffer for him, or are afflicted by him. We must not think the worse of him or of his ways for the hardships we meet with in his service. There is enough in God to furnish us with matter of joy in the worst circumstance on earth. He had said it before ( ch. iii. 1 ): Finally, my brethren, rejoice in the Lord. Here he says it again, Rejoice in the Lord always; and again I say Rejoice. Joy in God is a duty of great consequence in the Christian life; and Christians need to be again and again called to it. If good men have not a continual feast, it is their own fault.

IV. We are here exhorted to candour and gentleness, and good temper towards our brethren: " Let your moderation be known to all men, v. 5 . In things indifferent do not run into extremes; avoid bigotry and animosity; judge charitably concerning one another." The word to epieikes signifies a good disposition towards other men; and this moderation is explained, Rom. xiv . Some understand it of the patient bearing of afflictions, or the sober enjoyment of worldly good; and so it well agrees with the following verse . The reason is, the Lord is at hand. The consideration of our Master's approach, and our final account, should keep us from smiting our fellow-servants, support us under present sufferings, and moderate our affections to outward good. "He will take vengeance on your enemies, and reward your patience."

V. Here is a caution against disquieting perplexing care ( v. 6 ): Be careful for nothing — meden merimnate : the same expression with that Matt. vi. 25 , Take no thought for your life; that is, avoid anxious care and distracting thought in the wants and difficulties of life. Observe, It is the duty and interest of Christians to live without care. There is a care of diligence which is our duty, and consists in a wise forecast and due concern; but there is a care of diffidence and distrust which is our sin and folly, and which only perplexes and distracts the mind. " Be careful for nothing, so as by your care to distrust God, and unfit yourselves for his service."

VI. As a sovereign antidote against perplexing care he recommends to us constant prayer: In every thing by prayer and supplication, with thanksgiving, let your requests be made known to God. Observe, 1. We must not only keep up stated times for prayer, but we must pray upon every particular emergency: In every thing by prayer. When any thing burdens our spirits, we must ease our minds by prayer; when our affairs are perplexed or distressed, we must seek direction and support. 2. We must join thanksgiving with our prayers and supplications. We must not only seek supplies of good, but own receipts of mercy. Grateful acknowledgments of what we have argue a right disposition of mind, and are prevailing motives for further blessings. 3. Prayer is the offering up of our desires to God, or making them known to him: Let your requests be made known to God. Not that God needs to be told either our wants or desires; for he knows them better than we can tell him: but he will know them from us, and have us show our regards and concern, express our value of the mercy and sense of our dependence on him. 4. The effect of this will be the peace of God keeping our hearts, v. 7 . The peace of God, that is, the comfortable sense of our reconciliation to God and interest in his favour, and the hope of the heavenly blessedness, and enjoyment of God hereafter, which passeth all understanding, is a great good than can be sufficiently valued or duly expressed. It has not entered into the heart of ham, 1 Cor. ii. 9 . This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under our troubles, and from sinking under them; keep us calm and sedate, without discomposure of passion, and with inward satisfaction. Thou wilt keep him in perfect peace whose mind is stayed on thee, Isa. xxvi. 3 .

VII. We are exhorted to get and keep a good name, a name for good things with God and good men: Whatsoever things are true and honest ( v. 8 ), a regard to truth in our words and engagements, and to decency and becomingness in our behaviour, suitable to our circumstances and condition of life. Whatsoever things are just and pure, —agreeable to the rules of justice and righteousness in all our dealings with men, and without the impurity or mixture of sin. Whatsoever things are lovely and of good report, that is, amiable; that will render us beloved, and make us well spoken of, as well as well thought of, by others. If there is any virtue, if there is any praise —any thing really virtuous of any kind and worthy of commendation. Observe, 1. The apostle would have the Christians learn any thing which was good of their heathen neighbours: " If there be any virtue, think of these things —imitate them in what is truly excellent among them, and let not them outdo you in any instance of goodness." We should not be ashamed to learn any good thing of bad men, or those who have not our advantages. 2. Virtue has its praise, and will have. We should walk in all the ways of virtue, and abide therein; and then, whether our praise be of men or no, it will be of God, Rom. ii. 29 .

17. followers-- Greek, "imitators together."

of me-- as I am an imitator of Christ ( 1Co 11:1 ): Imitate me no farther than as I imitate Christ. Or as Bengel "My fellow imitators of God" or "Christ"; "imitators of Christ together with me" (see on Php 2:22 ; Ep 5:1 ).

mark-- for imitation.

which walk so as ye have us for an ensample-- In English Version of the former clause, the translation of this clause is, "those who are walking so as ye have an example in us." But in Bengel's translation, "inasmuch as," or "since," instead of "as."

18. many walk-- in such a manner. Follow not evildoers, because they are "many" ( Ex 23:2 ). Their numbers are rather a presumption against their being Christ's "little flock" ( Lu 12:32 ).

often-- There is need of constant warning.

weeping-- ( Ro 9:2 ). A hard tone in speaking of the inconsistencies of professors is the very opposite of Paul's spirit, and David's ( Psa 119:136 ), and Jeremiah's ( Jr 13:17 ). The Lord and His apostles, at the same time, speak more strongly against empty professors (as the Pharisees), than against open scoffers.

enemies of the cross of Christ-- in their practice, not in doctrine ( Ga 6:14 ; He 6:6 ; 10:29 ).

19. destruction-- everlasting at Christ's coming. Php 1:28 , "perdition"; the opposite word is "Saviour" ( Php 3:20 ).

end-- fixed doom.

whose god is their belly-- ( Ro 16:18 ); hereafter to be destroyed by God ( 1Co 6:13 ). In contrast to our "body" ( Php 3:21 ), which our God, the Lord Jesus, shall "fashion like unto His glorious body." Their belly is now pampered, our body now wasted; then the respective states of both shall be reversed.

glory is in their shame-- As "glory" is often used in the Old Testament for God ( Psa 106:20 ), so here it answers to "whose God," in the parallel clause; and "shame" is the Old Testament term contemptuously given to an idol ( Jud 6:32 , Margin). Ho 4:7 seems to be referred to by Paul (compare Ro 1:32 ). There seems no allusion to circumcision, as no longer glorious, but a shame to them ( Php 3:2 ). The reference of the immediate context is to sensuality, and carnality in general.

mind earthly things-- ( Ro 8:5 ). In contrast to Php 3:20 ; Col 3:2 .

20. our conversation-- rather, "our state" or "country"; our citizenship: our life as citizens. We are but pilgrims on earth; how then should we "mind earthly things?" ( Php 3:19 ; He 11:9 , 10, 13-16 ). Roman citizenship was then highly prized; how much more should the heavenly citizenship ( Ac 22:28 ; compare Lu 10:20 )?

is-- Greek, "has its existence."

in heaven-- Greek, "in the heavens."

look for the Saviour, the Lord Jesus Christ-- "We wait for (so the same Greek is translated, Ro 8:19 ) the Lord Jesus as a (that is, in the capacity of a) Saviour" ( He 9:28 ). That He is "the Lord," now exalted above every name, assures our expectation ( Php 2:9-11 ). Our High Priest is gone up into the Holy of Holies not made with hands, there to atone for us; and as the Israelites stood outside the tabernacle, expecting Aaron's return (compare Lu 1:21 ), so must we look unto the heavens expecting Christ thence.

21. Greek, "Who shall transfigure the body of our humiliation (namely, in which our humiliation has place, 2Co 4:10 ; Ep 2:19 ; 2Ti 2:12 ), that it may be conformed unto the body of His glory (namely, in which His glory is manifested), according to the effectual working whereby," &c. Not only shall He come as our "Saviour," but also as our Glorifier.

Greeting; and Closing Benediction.

1. "Wherefore"; since we have such a glorious hope ( Php 3:20 , 21 ).

dearly beloved-- repeated again at the close of the verse, implying that his great love to them should be a motive to their obedience.

longed for-- "yearned after" in your absence ( Php 1:8 ).

crown-- in the day of the Lord ( Php 2:16 ; 1Th 2:19 ).

so-- as I have admonished you.

stand fast-- ( Php 1:27 ).

1. As impure love inflames the mind, and summons the soul destined to perish to lust for earthly things, and to follow what is perishable, and precipitates it into lowest places, and sinks it into the abyss; so holy love raiseth us to heavenly things, and inflames us to what is eternal, and excites the soul to those things which do not pass away nor die, and from the abyss of hell raiseth it to heaven. Yet all love hath a power of its own, nor can love in the soul of the lover be idle; it must needs draw it on. But dost thou wish to know of what sort love is? See whither it leadeth...

2. This Psalm is a "Song of degrees;" as we have often said to you, for these degrees are not of descent, but of ascent. He therefore longeth to ascend. And whither doth he wish to ascend, save into heaven? What meaneth, into heaven? Doth he wish to ascend that he may be with the sun, moon, and stars? Far be it! But there is in heaven the eternal Jerusalem, where are our fellow-citizens, the Angels: we are wanderers on earth from these our fellow-citizens. We sigh in our pilgrimage; we shall rejoice in the city. But we find companions in this pilgrimage, who have already seen this city herself; who summon us to run towards her. At these he also rejoiceth, who saith, "I rejoiced in them who said unto me, We will go into the house of the Lord" (ver. 1)...

3. "Our feet were standing in the courts of Jerusalem" (ver. 2)...Consider what thou wilt be there; and although thou art as yet on the road, place this before thine eyes, as if thou wert already standing, as if thou wert already rejoicing without ceasing among the Angels; as if that which is written were realized in thee: "Blessed are they that dwell in Thy house; they will be alway praising Thee." "Our feet stood in the courts of Jerusalem." What Jerusalem? This earthly Jerusalem also is wont to be called by the name: though this Jerusalem is but the shadow of that. And what great thing is it to stand in this Jerusalem, since this Jerusalem hath not been able to stand, but hath been turned into a ruin? Doth then the Holy Spirit pronounce this, out of the kindled heart of the loving Psalmist, as a great thing? Is not it that Jerusalem, unto whom the Lord said, "O Jerusalem, Jerusalem, thou that killest the Prophets," etc. What great thing then did he desire; to stand among those who slew the Prophets, and stoned them that were sent unto them? God forbid that he should think of that Jerusalem, who so loveth, who so burneth, who so longeth to reach that Jerusalem, "our Mother," of which the Apostle saith, that She is "eternal in the Heavens."

4. "Jerusalem that is being built as a city"

(ver. 3). Brethren, when David was uttering these words, that city had been finished, it was not being built. It is some city he speaketh of, therefore, which is now being built, unto which living stones run in faith, of whom Peter saith, "Ye also, as lively stones, are built up a spiritual house;" that is, the holy temple of God. What meaneth, ye are built up as lively stones? Thou livest, if thou believest: but if thou believest, thou art made a temple of God; for the Apostle Paul saith, "The temple of God is holy, which temple are ye." This city is therefore now in building; stones are cut down from the hills by the hands of those who preach truth, they are squared that they may enter into an everlasting structure. There are still many stones in the hands of the Builder: let them not fall from His hands, that they may be built perfect into the structure of the temple. This, then, is the "Jerusalem that is being built as a city:" Christ is its foundation. The Apostle Paul saith, "Other foundation can no man lay than that is laid, which is Christ Jesus." When a foundation is laid on earth, the walls are built above, and the weight of the walls tends towards the lowest parts, because the foundation is laid at the bottom. But if our foundation be in heaven, let us be built towards heaven. Bodies have built the edifice of this basilica, the ample size of which ye see; and since bodies have built it, they placed the foundation lowest: but since we are spiritually built, our foundation is placed at the highest point. Let us therefore run thither, where we may be built...But what Jerusalem do I speak of? Is it that, he asketh, which ye see standing, raised on the structure of its walls? No; but the "Jerusalem which is being built as a city." Why not, a city, instead of, "as a city;" save because those walls, so built in Jerusalem, were a visible city, as it is by all called a city, literally; but this is being built "as a city," for they who enter it are like living stones; for they are not literally stones? Just as they are called stones, and yet are not so: so the city styled "as a city," is not a city; for he said, "is being built." For by the word building, he meant to be understood the structure, and cohesion of bodies and walls. For a city is properly understood of the men that inhabit there. But in saying "is building," he showed us that he meant a town. And since a spiritual building hath some resemblance to a bodily building, therefore it "is building as a city."

5. But let the following words remove all doubt that we ought not to understand carnally the words, "Whose partaking is in the same." ...What meaneth, "the same"? What is ever in the same state; not what is now in one state, now in another. What then is, "the same," save that which is? What is that which is? That which is everlasting...Behold "The Same: I Am that I Am, I AM." Thou canst not understand; it is much to understand, it is much to apprehend. Remember what He, whom thou canst not comprehend, became for thee. Remember the flesh of Christ, towards which thou wast raised when sick, and when left half dead from the wounds of robbers, that thou mightest be brought to the Inn, and there mightest be cured. Let us therefore run unto the Lord's house, and reach the city where our feet may stand; the city "that is building as a city: whose partaking is in The Same."...

6. That city "which partaketh in the same," partaketh in its stability: justly therefore, since he is made a sharer in its stability, saith he who runneth thither. For all things there stand where nought passeth by. Dost thou too wish to stand there and not to pass by? Run thither. Nobody hath "the same" from himself...

7. "For thither the tribes went up"

(ver. 4). We were asking whither he ascendeth who hath fallen; for we said, it is the voice of a man who is ascending, of the Church rising. Can we tell whither it ascendeth? whither it goeth? whither it is raised? "Thither," he saith, "the tribes went up." Whither? To "partaking in the Same." But what are the tribes? Many know, many know not. For if we use the word "curies" in its proper sense, we understand nothing, save the "curies" which exist in each particular city, whence the terms "curiales" and "decuriones," that is, the citizens of a curia or a decuria; and ye know that each city hath such curies. But there are, or were at one time, curies of the people in those cities, and one city hath many curies, as Rome hath thirty-five curies of the people. These are called tribes. The people of Israel had twelve of these, according to the sons of Jacob.

8. There were twelve tribes of the people of Israel: but there were good, and there were bad among them. For how evil were those tribes which crucified our Lord! How good those who recognised the Lord! Those tribes then who crucified the Lord, were tribes of the devil. When therefore he here said, "For thither the tribes go up;" that thou mightest not understand all the tribes, he added, "even the tribes of the Lord."...What are the tribes of the Lord? "A testimony unto Israel." Hear, brethren, what this meaneth. "A testimony to Israel:" that is, whereby it may be known that it is truly Israel...He is such in whom there is no guile. And what did the Lord say, when He saw Nathanael? "Behold an Israelite indeed, in whom is no guile." If therefore he is a true Israelite, in whom there is no guile, those tribes go up to Jerusalem, in whom there is no guile....Wherefore do they go up? "To confess unto Thy Name, O Lord." It could not be more nobly expressed. As pride presumeth, so doth humility confess. As he is a presumer, who wishes to appear what he is not, so is he a confessor, who does not wish that to be seen which himself is, and loves That which He is. To this therefore do Israelites go up, in whom is no guile, because they are truly Israelites, because in them is the testimony of Israel.

9. "For there were seated seats for judgment"

(ver. 5). This is a wonderful riddle, a wonderful question, if it be not understood. He calleth those seats, which the Greeks call thrones. The Greeks call chairs thrones, as a term of honour. Therefore, my brethren, it is not wonderful if even we should sit on seats, or chairs; but that these seats themselves should sit, when shall we be able to understand this? As if some one should say: let stools or chairs sit here. We sit on chairs, we sit on seats, we sit on stools; the seats themselves sit not. What then meaneth this, "For there were seated seats for judgment"?...If therefore heaven be the seat of God, and the Apostles are heaven; they themselves are become the seat of God, the throne of God. It is said in another passage: "The soul of the righteous is the throne of wisdom." A great truth, a great truth, is declared; the throne of wisdom is the soul of the righteous; that is, wisdom sitteth in the soul of the righteous as it were in her chair, in her throne, and thence judgeth whatsoever she judgeth. There were therefore thrones of wisdom, and therefore the Lord said unto them, "Ye shall sit upon twelve thrones, judging the twelve tribes of Israel." So they also shall sit upon twelve seats, and they are themselves the seats of God; for of them it is said, "For there were seated seats." Who sat? "Seats." And who are the seats? They of whom it is said, "The soul of the righteous is the seat of wisdom." Who are the seats? The heavens. Who are the heavens? Heaven. What is heaven? That of which the Lord saith, "Heaven is My seat." The righteous then themselves are the seats; and have seats; and seats shall be seated in that Jerusalem. For what purpose? "For judgment." Ye shall sit, He saith, on twelve thrones, O ye thrones, judging the twelve tribes of Israel. Judging whom? Those who are below on earth. Who will judge? They who have become heaven. But they who shall be judged, will be divided into two bodies: one will be on the right hand, the other on the left...

10. He at once addeth, as unto the seats themselves, "Enquire ye the things that are for the peace of Jerusalem"

Canticle. Hebrew, Chaldean, and Syriac add, "of David," (Calmet) who saw in spirit the glory of the temple under Solomon, or the return of the captives, and the felicity of souls in heaven. (Berthier) --- See Psalm xli. --- What is said of the earthly Jerusalem, is beautifully applied to heaven by St. Augustine, &c. The captive Levites might write this psalm. (Calmet) --- Lord. Many prophets assured the Jews of their speedy deliverance, as preachers still set before the people the joys of heaven; all which filled the psalmist with rapture. (Worthington) --- The motive for this joy is disinterested and edifying. The captives had begged for redress in the former psalms. (Calmet) --- Before they had been chastised, they profane the temple. (St. Chrysostom)

Were. Hebrew also, "shall," &c. Yet many of the Levites had officiated in the temple, 1 Esdras iii. 12. --- Courts, or gates, where justice was administered. (Calmet) --- We may better (Haydock) rejoice in the Church, (Worthington) and in the prospect of heaven. (Haydock) --- "At the news, it seemed as if our feet had been," &c. (Berthier)

Together. Well built and inhabited. The Jews throughout the world considered it as their most dear country. (Calmet) --- The participation of spiritual graces (Psalm cxviii. 63., &c.) is a great comfort to Catholics, (Worthington) who look upon the chair of St. Peter at Rome as the centre of unity. (Haydock) --- David established order in Jerusalem, when he had made the conquest, and various families contributed to the rebuilding of it. (Berthier) --- All the tribes were united under the dominion of David. (Houbigant)

The. This was the testimony, (Haydock) or ordinance of the Lord, (Calmet) which Israel had solemnly engaged to perform. (Haydock) --- All were obliged to repair thither thrice in the year; (Exodus xxiii. 17.; Menochius) and this contributed most to the splendour of the city. (Calmet) --- Houbigant would translate "the congregations of Israel;" or juxta may be understood, "according to the testimony." (Berthier) --- The tribes shall be all united, (Calmet) and come to Jerusalem, as all mankind should embrace the true faith in the Catholic Church. (Worthington)

Upon. Or "over." (Haydock) --- The Jews made their sanhedrim superior to the kings, as the Chaldean here insinuates. But the text rather means that both the ecclesiastical and civil courts shall be re-established, and bring an immense concourse of people to the city. (Calmet) --- The Church is empowered to pass sentence, (Worthington) and the apostles shall judge both men and angels. (Haydock)

1 I was glad when they said unto me, Let us go into the house of the Lord . 2 Our feet shall stand within thy gates, O Jerusalem. 3 Jerusalem is builded as a city that is compact together: 4 Whither the tribes go up, the tribes of the Lord , unto the testimony of Israel, to give thanks unto the name of the Lord . 5 For there are set thrones of judgment, the thrones of the house of David.

Here we have,

I. The pleasure which David and other pious Israelites took in approaching to and attending upon God in public ordinances, v. 1, 2 .

1. The invitation to them was very welcome. David was himself glad, and would have every Israelite to say that he was glad, when he was called upon to go up to the house of the Lord. Note, (1.) It is the will of God that we should worship him in concert, that many should join together to wait upon him in public ordinances. We ought to worship God in our own houses, but that is not enough; we must go into the house of the Lord, to pay our homage to him there, and not forsake the assembling of ourselves together. (2.) We should not only agree with one another, but excite and stir up one another, to go to worship God in public. Let us go; not, "Do you go and pray for us, and we will stay at home;" but, We will go also, Zech. viii. 21 . Not, "Do you go before, and we will follow at our leisure;" or, "We will go first, and you shall come after us;" but, " Let us go together, for the honour of God and for our mutual edification and encouragement." We ourselves are slow and backward, and others are so too, and therefore we should thus quicken and sharpen one another to that which is good, as iron sharpens iron. (3.) Those that rejoice in God will rejoice in calls and opportunities to wait upon him. David himself, though he had as little need of a spur to his zeal in religious exercises as any, yet was so far from taking it as an affront that he was glad of it as a kindness when he was called upon to go up to the house of the Lord with the meanest of his subjects. We should desire our Christian friends, when they have any good work in hand, to call for us and take us along with them.

2. The prospect of them was very pleasing. They speak it with a holy triumph ( v. 2 ): Our feet shall stand within thy gates, O Jerusalem! Those that came out of the country, when they found the journey tedious, comforted themselves with this, that they should be in Jerusalem shortly, and that would make amends for all the fatigues of their journey. We shall stand there as servants; it is desirable to have a place in Jerusalem, though it be among those that stand by ( Zech. iii. 7 ), though it be the door keeper's place, Ps. lxxxiv. 10 . We have now got a resting-place for the ark, and where it is there will we be.

II. The praises of Jerusalem, as Ps. xlviii. 12 .

1. It is the beautiful city, not only for situation, but for building. It is built into a city, the houses not scattered, but contiguous, and the streets fair and spacious. It is built uniform, compact together, the houses strengthening and supporting one another. Though the city was divided into the higher and lower town, yet the Jebusites being driven out, and it being entirely in the possession of God's people, it is said to be compact together. It was a type of the gospel-church, which is compact together in holy love and Christian communion, so that it is all as one city.

2. It is the holy city, v. 4 . It is the place where all Israel meet one another: Thither the tribes go up, from all parts of the country, as one man, under the character of the tribes of the Lord, in obedience to his command. It is the place appointed for their general rendezvous; and they come together, (1.) To receive instruction from God; they come to the testimony of Israel, to hear what God has to say to them and to consult his oracle. (2.) To ascribe the glory to God, to give thanks to the name of the Lord, which we have all reason to do, especially those that have the testimony of Israel among them. If God speak to us by his word, we have reason to answer him by our thanksgivings. See on what errand we go to public worship, to give thanks.

1-2. Our feet shall stand-- literally, "are standing."

3-5. compact together-- all parts united, as in David's time.

And he said to his disciples, There was a certain rich man, which had a steward; and the same was accused to him that he had wasted his goods.2. And he called him, and said to him, How is it that I hear this of you? give an account of your stewardship; for you may be no longer steward.3. Then the steward said within himself, What shall I do? for my lord takes away from me the stewardship: I cannot dig; to beg I am ashamed.4. I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.5. So he called every one of his lord’s debtors to him, and said to the first, How much owe you to my lord?6. And he said, An hundred measures of oil. And he said to him, Take your bill, and sit down quickly, and write fifty.7. Then said he to another, And how much owe you? And he said, A hundred measures of wheat. And he said to him, Take your bill, and write fourscore.

Having rebuked in three parables those who murmured because He received penitents, our Savior shortly after subjoins a fourth and a fifth on almsgiving and frugality, because it is also the fittest order in preaching that almsgiving should be added after repentance. Hence it follows, And he said to his disciples, There was a certain rich man.

There is a certain erroneous opinion inherent in mankind, which increases evil and lessens good. It is the feeling that all the good things we possess in the course of our life we possess as lords over them, and accordingly we seize them as our especial goods. But it is quite the contrary. For we are placed in this life not as lords in our own house, but as guests and strangers, led whither we would not, and at a time we think not of. He who is now rich, suddenly becomes a beggar. Therefore whoever you are, know yourself to be a dispenser of the things of others, and that the privileges granted you are for a brief and passing use. Cast away then from your soul the pride of power, and put on the humility and modesty of a steward.

The bailiff is the manager of the farm, therefore he takes his name from the farm. But the steward, or director of the household, is the overseer of money as well as fruits, and of every thing his master possesses.

From this we learn then, that we are not ourselves the masters, but rather the stewards of the property of others.

Next, that when we exercise not the management of our wealth according to our Lord’s pleasure, but abuse our trust to our own pleasures, we are guilty stewards. Hence it follows, And he was accused to him.

Meanwhile he is taken and thrust out of his stewardship; for it follows, And he called him, and said to him, What is this that I hear of you? give an account of your stewardship, for you can be no longer steward. Day after day by the events which take place our Lord cries aloud to us the same thing, showing us a man at midday rejoicing in health, before the evening cold and lifeless; another expiring in the midst of a meal. And in various ways we go out from our stewardship; but the faithful steward, who has confidence concerning his management, desires with Paul to depart and be with Christ. But he whose wishes are on earth is troubled at his departing.

Hence it is added of this steward, Then the steward said within himself, What shall I do, for my Lord takes away from me the stewardship? I cannot dig, to beg I all ashamed. Weakness in action is the fault of a slothful life. For no one would shrink who had been accustomed to apply himself to labor. But if we take the parable allegorically, after our departure hence there is no more time for working; the present life contains the practice of what is commanded, the future, consolation. If you have done nothing here, in vain then are you careful for the future, nor will you gain any thing by begging. The foolish virgins are an instance of this, who unwisely begged of the wise, but returned empty. For every one puts on his daily life as his inner garment; it is not possible for him to put it off or exchange it with another.

But the wicked steward aptly contrived the remission of debts, to provide for himself an escape from his misfortunes among his fellow-servants; for it follows, I am resolved what to do, that when I am put out of the stewardship, they may receive me into their houses. For as often as a man perceiving his end approaching, lightens by a kind deed the load of his sins, (either by forgiving a debtor his debts, or by giving abundance to the poor,) dispensing those things which are his Lord’s, he conciliates to himself many friends, who will afford him before the judge a real testimony, not by words, but by the demonstration of good works, nay moreover will provide for him by their testimony a resting-place of consolation. But nothing is our own, all things are in the power of God.

Hence it follows, So he called every one of his Lord’s debtors to him, and said to the first, How much owe you to my Lord? And he said, A hundred casks of oil.

A cadus in Greek is a vessel containing three urns. It follows, And he said to him, Take your bill, and sit down quickly, and write fifty, forgiving him the half.

It follows, Then said he to another, And how much owe you? And he said, A hundred measures of wheat. A corus is made up of thirty bushels. And he said to him, Take your bill, and write fourscore, forgiving him a fifth part. It may be then simply taken as follows: whosoever relieves the want of a poor man, either by supplying half or a fifth part, will be blessed with the reward of his mercy.

Or because out of the hundred measures of oil, he caused fifty to be written down by the debtors, and of the hundred measures of w heat, fourscore, the meaning thereof is this, that those things which every Jew performs toward the Priests and Levites should be the more attendant in the Church of Christ, that whereas they give a tenth, Christians should give a half, as Zaccheus gave of his goods, or at least by giving two tenths, that is, a fifth, exceed the payments of the Jews.

And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.9. And I say to you, Make to yourselves friends of the mammon of unrighteousness; that, when you fail, they may receive you into everlasting habitations.10. He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.11. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?12. And if you have not been faithful in that which is another man’s, who shall give you that which is your own?13. No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. You cannot serve God and mammon.

The steward whom his Lord cast out of his stewardship is nevertheless commended because he provided himself against the future. As it follows, And the Lord commended the unjust steward, because he had done wisely; we ought not however to take the whole for our imitation. For we should never act deceitfully against our Lord in order that from the fraud itself we may give alms.

But because the Gentiles say that wisdom is a virtue, and define it to be the experience of w hat is good, evil, and indifferent, or the knowledge of what is and what is not to be done, we must consider whether this word signifies many things, or one. For it is said that God by wisdom prepared the heavens. Now it is plain that wisdom is good, because the Lord by wisdom prepared the heavens. It is said also in Genesis, according to the LXX, that the serpent was the wisest animal, wherein he does not make wisdom a virtue, but evil-minded cunning. And it is in this sense that the Lord commended the steward that he had done wisely, that is, cunningly and evilly. And perhaps the word commended was spoken not in the sense of real commendation, but in a lower sense; as when we speak of a man being commended in slight and indifferent matters, and in a certain measure clashings and sharpness of wit are admired, by which the power of the mind is drawn out.

On the other hand this parable is spoken that we should understand that if the steward who acted deceitfully, could be praised by his lord, how much more they please God who do their works according to His commandment.

The children of this world also are not called wiser but more prudent than the children of light, and this not absolutely and simply, but in their generation. For it follows, For the children of this world are in their generation wiser than the children of light, etc.

The children of light and the children of this world are spoken of in the same manner as the children of the kingdom, and the children of hell. For whatever works a man does, he is also termed their sun.

By the children of this world then He means those who mind the good things which are on the earth; by the children of light, those who beholding the divine love, employ themselves with spiritual treasures. But it is found indeed in the management of human affairs, that we prudently order our own things, and busily set ourselves to work, in order that when we depart we may have a refuge for our life; but when we ought to direct the things of God, we take no forethought for what shall be our lot hereafter.

In order then that after death they may find something in their own hand, let men before death place their riches in the hands of the poor. Hence it follows, And I say to you, d/lake to yourselves friends of the man of unrighteousness, etc.

That which the Hebrews call mammon, in Latin is "riches." As if He said, "Make to yourselves friends of the riches of unrighteousness." Now some misunderstanding this, seize upon the things of others, and so give something to the poor, and think that they are doing what is commanded. That interpretation must be corrected into, Give alms of your righteous labors. For you will not corrupt Christ your Judge. If from the plunder of a poor man, you were to give any thing to the judge that he might decide for you, and that judge should decide for you, such is the force of justice, that you would be ill pleased in yourself. Do not then make to yourself such a God. God is the fountain of Justice, give not your alms then from interest and usury. I speak to the faithful, to whom we dispense the body of Christ. But if you have such money, it is of evil that you have it. Be no longer doers of evil. Zaccheus said, Half my goods I give to the poor. See how he runs who runs to make friends of the mammon of unrighteousness; and not to be held guilty from any quarter, he says, If have taken any thing from any one, I restore fourfold. According to another interpretation, the mammon of unrighteousness are all the riches of the world, whenever they come. For if you seek the true riches, there are some in which Job when naked abounded, when he had his hears full towards God. The others are called riches from unrighteousness; because they are not true riches, for they are full of poverty, and ever liable to chances. For if they were true riches, they would give you security.

Or the riches of unrighteousness are so called, because they are not riches except to the unrighteous, and such as rest in their hopes and the fullness of their happiness. But when these things are possessed by the righteous, they have indeed so much money, but no riches are theirs but heavenly and spiritual.

Or he spoke of the unrighteous Mammon, because by the various enticements of riches covetousness corrupts our hearts, that we may be willing to obey riches.

Or if you have succeeded to a patrimony, you receive what has been amassed by the unrighteous; for in a number of predecessors some one must needs be found who has unjustly usurped the property of others. But suppose that your father has not been guilty of exaction, whence have you your money? If indeed you answer, "From myself;" you are ignorant of God, not having the knowledge of your Creator; but if, "From God," tell me the reason for which you receive it. Is not the earth and the fullness thereof the Lord’s? If then whatever is ours belongs to our common Lord, so will it also belong to our fellow-servant.

Those then are called the riches of unrighteousness which the Lord has given for the necessities of our brethren and fellow-servants, but we spend upon ourselves. It became us then, from the beginning, to give all things to the poor, but because we have become the stewards of unrighteousness, wickedly retaining what was appointed for the aid of others, we must not surely remain in this cruelty, but distribute to the poor, that we may be received by them into everlasting habitations. For it follows, That, when you fail, they may receive you into everlasting habitations.

But if through their friendship we obtain everlasting habitations, we ought to calculate that when we give we rather offer presents to patrons, than bestow benefits upon he needy.

For who are they that shall have everlasting habitations but the saints of God? and who are they that are to be received by them into everlasting habitations but they who administer to their want, and whatsoever they have need of, gladly supply. They are those little ones of Christ, who have forsaken all that belonged to them and followed Him; and whatsoever they had have given to the poor, that they might serve God without earthly shackles, and freeing their shoulders from the burdens of the world, might raise them aloft as with wings.

We must not then understand those by whom we wish to be received into everlasting habitations to be as it were debtors of God; seeing that the just and holy are signified in this place, who cause those to enter in, who administered to their necessity of their own worldly goods.

Or else, make to yourselves friends of the mammon of unrighteousness, that by giving to the poor we may purchase the favor of angels and all the saints.

Mark also that He said not, "that they may receive you into their own habitations." For it is not they who receive you. Therefore when He said, Make to yourselves friends, he added, of the mammon of unrighteousness, to show, that their friendship will not alone protect us unless good works accompany us, unless we righteously cast away all riches unrighteously amassed. The most skillful then of all arts is that of almsgiving. For it builds not for us houses of mud, but lays up in store an everlasting life. Now in each of the arts one needs the support of another; but when we ought to show mercy, we need nothing else but the will alone.

Thus then Christ taught those who abound in riches, earnestly to love the friendship of the poor, and to have treasure in heaven. But He knew the sloth of the human mind, how that they who court riches bestow no work of charity upon the needy. That to such men there results no profit of spiritual gifts, He shows by obvious examples, adding, He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much.

Now our Lord opens to us the eye of the heart, explaining what He had said, adding, If therefore you have not been faithful in the unrighteousness mammon, who will commit to your trust the true riches? That which is least then is the mammon of unrighteousness, that is, earthly riches, which seem nothing to those that are heavenly wise. I think then that a man is faithful in a little, when he imparts aid to those who are bowed down with sorrow. If then we have been unfaithful in a little thing, how shall we obtain from hence the true riches, that is, the fruitful gift of Divine grace, impressing the image of God on the human soul?

But that our Lord’s words incline to this meaning is plain from the following; for He says, And if you have not been faithful in that which is another man’s who shall give you that which is your own?

Riches are foreign to us, because they are something beyond nature, they are not born with us, and they do not pass away with us. But Christ is ours, because He is the life of man. Lastly, He came to His own.

Thus then hitherto He has taught us how faithfully we ought to dispose of our wealth. But because the management of our wealth according to God is no otherwise obtained than by the indifference of a mind unaffected towards riches, He adds, No man can serve two masters.

Not because the Lord is two, but one. For although there are who serve mammon, yet he knows no rights of lordship; but has himself placed upon himself a yoke of servitude. There is one Lord, because there is one God. Hence it is evident, that the power of the Father and the Son is one and He assigns a reason, thus saying, For either he will hate the one, and love the other; or else he will hold to the one, and despise the other.

But these things were not spoken indifferently or at random. For no one when asked whether he loves the devil, answers that he loves him, but rather that he hates him; but all generally proclaim that they love God. Therefore either he will hate the one, (that is, the devil,) and love the other, (that is, God;) or will hold to the one, (that is, the devil, when he pursues as it were temporal wants,) and will despise the other, (that is, God,) as when men frequently neglect His threats for their desires, who because of His goodness flatter themselves that they will have impunity.

But the conclusion of the whole discourse is what follows, You cannot serve God and man. Let us then transfer all our devotions to the one, forsaking riches.

Let then the covetous hear this, that we can not at the same time serve Christ and riches; and yet He said not, "Who has riches," but, who serves riches; for he who is the servant of riches, watches them as a servant; but he who has shaken off the yoke of servitude, dispenses them as a master; but he who serves mammon, verily serves him who is set over those earthly things as the reward of his iniquity, and is called the prince of this world.

There was a certain rich man, &c. By this parable, our Saviour advises his disciples to accompany their penitential works with deeds of mercy to the poor. (Ven. Bede) --- There is a certain erroneous opinion, that obtains pretty generally amongst mankind, and which tends to increase crimes, and to lessen good works: and this is, the foolish persuasion that men are not accountable to any one, and that we can dispose as we please of the things in our possession. (St. John Chrysostom) --- Whereas we are here informed, that we are only the dispensers of another's property, viz. God's. (St. Ambrose) --- When, therefore, we employ it not according to the will of our Master, but fritter and squander it away in pleasure, and in the gratification of our passions, we are, beyond all doubt, unjust stewards. (Theophylactus) --- And a strict account will be required of what we have thus dissipated, by our common Lord and Master. If then we are only stewards of that which we possess, let us cast from our minds that mean superciliousness and pride which the outward splendour of riches is so apt to inspire; and let us put on the humility, the modesty of stewards, knowing well that to whom much is given, much will be required. Abundance of riches makes not a man great, but the dispensing them according to the will and intention of his employer. (Haydock) --- The intention of this parable, is to shew what use each one ought to make of the goods which God has committed to his charge. In the three former parables, addressed to the murmuring Scribes and Pharisees, our Saviour shews with what goodness he seeks the salvation and conversion of a sinner; in this, he teaches how the sinner, when converted, ought to correspond to his vocation, and preserve with great care the inestimable blessing of innocence. (Calmet) --- A steward, &c. The parable puts us in mind, that let men be ever so rich or powerful in this world, God is still their master; they are his servants, and must be accountable to him how they have managed his gifts and favours; that is, all things they have had in this world. (Witham)

And he called him, &c. Such are the words which our Lord daily addresses to us. We daily see persons equally healthy, and likely to live as ourselves, suddenly summoned by death, to give an account of their stewardship. Happy summons to the faithful servant, who has reason to hope in his faithful administration. Not so to the unfaithful steward, whose pursuits are earthly: death to him is terrible indeed, and his exit is filled with sorrow. All thunder-stricken at these words, "now thou canst be steward no longer," he says within himself, what shall I do! (St. Thomas Aquinas)

And the lord commanded, &c. By this we are given to understand, that if the lord of this unjust steward could commend him for his worldly prudence, though it were an overt act of injustice; how much more will the Almighty be pleased with those who, obedient to his command, seek to redeem their sins by alms-deeds? (St. Thomas Aquinas) --- "Give alms out of thy substance," says holy Tobias to his son, "and turn not thy face from any poor person: for so it shall come to pass, that the face of the Lord shall not be turned from thee. According to thy abilities be merciful. If thou hast much, give abundantly; if thou hast little, take care, even of that little, to bestow willingly a little. For thus thou storest up to thyself a good reward, for the day of necessity. For alms deliver from sin, and from death, and will not suffer the soul to go into darkness." (Tobias iv. 7, 8, &c.) (St. Thomas Aquinas) --- Children of this world, &c. are more prudent and circumspect as to what regards their temporal concerns, than they who profess themselves servants of God, are about the concerns of eternity. --- Commended the unjust steward.[1] Literally, the steward of iniquity: not for his cheating and injustice, but for his contrivances in favour of himself. --- In their generation; i.e. in their concerns of this life. They apply themselves with greater care and pains, in their temporal affairs, than the children of light, whom God has favoured with the light of faith, do to gain heaven. (Witham)

Villicum iniquitatis, i.e. iniquum, Greek: oikonomon tes adikias.

CHAPTER 16

Ver. 1.And He said also unto His disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. Having rebuked in three parables those who murmured because He received penitents, Christ now adds a fourth and fifth on almsgiving and frugality, for the proud and avaricious Pharisees refused both pardon to the penitent, and relief to those who were in want. Gloss.

Unto His disciples, i.e. His hearers, those who were His followers, although they had not given up all, as the Apostles.

A steward, οι̉κονόμος, one who had the management of his master's property, and was answerable for the letting of his land.

Hence we learn "that we are not masters of what we possess, but rather stewards of that which is another's." S. Ambrose and Theophylact.

For although as regards men we are the absolute masters of our own possessions, yet with respect to God, who is Lord over all, we are but stewards. Because, whatever we possess was given us for our own moderate use and for the relief of our poorer brethren, and in the day of judgment we shall have to render a strict account of our stewardship.

So S. Paul says, "Let a man so account of us, as of the ministers of Christ and stewards of the mysteries of God. Moreover, it is required in stewards, that a man be found faithful." 1Co_4:2. For all our gifts and endowments are not our own, but belong to God who gave them. Hence we are bound to use them not for our own pleasure, but according to His will. Thou hast genius, a keen judgment, a retentive memory, wisdom, eloquence, or the like! Forget not that thou art a steward of these gifts, not a master. Remember that thou hast to give an account of their use, and take heed to use them to the honour and glory of God. Hear S. Chrysostom, "There is an erroneous opinion that all the good things of this life which we possess are our own, and that we are lords over them. But we are as it were guests and strangers, whose departure draweth nigh, and dispensers of another's bounty. We ought therefore to assume the humility and modesty of a steward, for nothing is our own, but all things are the gift of God."

Was accused, διεβλήθθ, denounced, Arabic. Hence the devil διάβολος, is called the "accuser" (Rev_12:10), because he accuses us before God. "We are accused," says the Interlinear, "not only when we do evil, but when we omit to do good." For a steward ought to omit nothing which concerns his own duty or his master's good.

Had wasted his goods, i.e. by carelessness and riotous living.

Ver. 2.And he called him, and said unto him,. . . give an account of thy stewardship, i.e. of how much thou hast received and how thou hast expended it, for thou mayest be no longer steward.

So Christ saith, unto every one in the hour of death, "Give an account of thy stewardship. Give an account of thy life, of thy goods, and of thy talents, whether thou hast used them to promote the glory of God and the salvation of thyself and thy fellow-men."

Climacus relates that a monk, who was afterwards abbot, saw in a dream, the first night he entered the monastery, certain men who demanded of him the payment of one hundred pounds of gold. Whereupon for the space of three years he gave himself up to obedience and mortification, and at the end of that time was told that ten pounds had been subtracted from his debt. For thirteen years longer he continued to practise still greater austerities, and then messengers were sent from God to say that all his debt was forgiven. The same writer has also something terrible to say about the abbot Stephen, who had for forty years lived a holy life of fasting and prayer. This man, the day before he died, fell into a trance, and was heard as if in colloquy with an unseen judge, denying at one time the accusations against him, at another time pleading guilty to the charges, and praying for mercy. Terrible indeed was the spectacle of this invisible and stern judgment.

Ver. 3.Then the steward said within himself, What shall I do? The steward acknowledges the justice of the accusation. He had wasted his master's goods, henceforward he must labour or beg for his living. The one thing he was unable, and the other he was ashamed to do. In his distress, he knows not which way to turn. Truly, St. Chrysostom says, "A slothful life is powerless in action." Symbolically, when life is past, no compunction can, as it were by digging, prepare the soul for fruit; whilst to beg, after the manner of the foolish virgins, is not only disturbing, but vain and useless. Gloss.

Ver. 4.I am resolved what to do, &c. 1 will give each one of my lord's debtors a bond to show that they owe less than they are actually indebted, so that in return for my kindness and dishonesty, they may entertain me when I am deprived of my stewardship.

Vers. 5 and 6.How much owest thou unto my Lord? And he said, an hundred measures of oil. Greek βάτος, in the Vulgate cadus, the tenth part of an homer. Lev_27:16, and Eze_45:2.

And he said unto him, Take thy bill, and sit down quickly, and write fourscore. Greek γζάμμα, i.e. "cautio" or bond, or as the Vulgate renders it "obligatio." The meaning is, "Take back thy bond, wherein thou didst acknowledge that thou owest one hundred measures of oil. Tear it up and write another, confessing to a debt of fifty only, and divide the other fifty between me and thee."

Ver. 7.Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. The κόζος which was the same size as the homer, contained ten ephahs. See .

"To me," says S. Augustine (Quæst. Evang. Lib. ii 34), "the meaning of the passage seems this; that whatever the Jews do for the priests and Levites, should be more liberally provided for in the Church; that whereas they give a tenth, Christians should give a half, as Zaccheus gave, not of his crops, but of his goods; or at least that they should give two tenths, and thus exceed the payments of the Jews."

Ver. 8.And the lord commended the unjust steward because he had done wisely. The landlord, not the Lord Jesus, as Erasmus holds. The lord praised not the action, for it was dishonest, but the prudence, the cunning craft of the steward, just as we often admire, not indeed a crime, but the cleverness shown in contriving it.

The children of this world are in their generation, i.e. after their kind, in worldly matters, or as Himmel understands it, amongst their fellow-men, wiser than the children of light, i.e. than those who are followers of Christ. Very wisely has some one said, "In worldly matters we are philosophers, as to our spiritual affairs, fools; in earthly things we are lynx-eyed, but in heavenly we are moles."

The children of this world, says S. Augustine (Lib. ii. de Genesi) are wiser in providing for their future; and very naturally so, because the desire of earthly pleasure and enjoyment is strong in man, but the aspirations of his soul are blunted and weakened, partly because of the body, partly from love of earthly things. Hence those that are led by the flesh are more active and energetic than those who are led by the spirit, inasmuch as spiritual things, being invisible, produce but little effect on the minds of men.

The parable was directed against the avarice of the Pharisees. We are taught by it to use our riches not for our own selfish ends, but for the relief of our poorer brethren. For Christ bids us all remember that we are but stewards of God's good gifts, and therefore bound to use them so that we may give a good account of our stewardship, and obtain our due reward. In this sense the unjust steward is held up as an example, and not because of his injustice and fraud.

Hence S. Augustine, as already referred to, considers that Christ reasons thus, "If this steward could so wisely provide for this life, much more ought we to be solicitous for the life to come." And again, "If this steward, unjust as he proved himself to be, was praised for his wisdom, much more shall we receive praise of God, if by our almsgiving we injure none, but benefit many." And he goes on to say, "If a wrongdoer received praise from his lord, how much more pleasing are they to the Lord God, who do all in accordance with His will. So from the parable of the unjust judge Christ took occasion to speak of God as judge, although between the two no comparison was possible."

We learn then from this parable (1.) That those who are possessed of riches, or any other gift of God, such as health, intellect, and the like, are but stewards of His bounty. (2.) That every one is bound to use his possessions to the honour and glory of God. (3.) And that every one at the day of judgment will have to give account, not only for the sins which he has committed, but also for duties which he has neglected to perform. Such is the general meaning of the parable. Its particular application I will proceed to explain.

1 And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. 2 And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. 3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. 4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. 5 So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord? 6 And he said, A hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. 7 Then said he to another, And how much owest thou? And he said, A hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. 8 And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. 9 And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. 10 He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. 11 If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 12 And if ye have not been faithful in that which is another man's, who shall give you that which is your own? 13 No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. 14 And the Pharisees also, who were covetous, heard all these things: and they derided him. 15 And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God. 16 The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. 17 And it is easier for heaven and earth to pass, than one tittle of the law to fail. 18 Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.

We mistake if we imagine that the design of Christ's doctrine and holy religion was either to amuse us with notions of divine mysteries or to entertain us with notions of divine mercies. No, the divine revelation of both these in the gospel is intended to engage and quicken us to the practice of Christian duties, and, as much as any one thing, to the duty of beneficence and doing good to those who stand in need of any thing that either we have or can do for them. This our Saviour is here pressing us to, by reminding us that we are but stewards of the manifold grace of God; and since we have in divers instances been unfaithful, and have forfeited the favour of our Lord, it is our wisdom to think how we may, some other way, make what we have in the world turn to a good account. Parables must not be forced beyond their primary intention, and therefore we must not hence infer that any one can befriend us if we lie under the displeasure of our Lord, but that, in the general, we must so lay out what we have in works of piety and charity as that we may meet it again with comfort on the other side death and the grave. If we would act wisely, we must be diligent and industrious to employ our riches in the acts of piety and charity, in order to promote our future and eternal welfare, as worldly men are in laying them out to the greatest temporal profit, in making to themselves friends with them, and securing other secular interests. So Dr. Clarke. Now let us consider,

I. The parable itself, in which all the children of men are represented as stewards of what they have in this world, and we are but stewards. Whatever we have, the property of it is God's; we have only the use of it, and that according to the direction of our great Lord, and for his honour. Rabbi Kimchi, quoted by Dr. Lightfoot, says, "This world is a house; heaven the roof; the stars the lights; the earth, with its fruits, a table spread; the Master of the house is the holy and blessed God; man is the steward, into whose hands the goods of this house are delivered; if he behave himself well, he shall find favour in the eyes of his Lord; if not, he shall be turned out of his stewardship." Now,

1. Here is the dishonesty of this steward. He wasted his lord's goods, embezzled them, misapplied them, or through carelessness suffered them to be lost and damaged; and for this he was accused to his lord, v. 1 . We are all liable to the same charge. We have not made a due improvement of what God has entrusted us with in this world, but have perverted his purpose; and, that we may not be for this judged of our Lord, it concerns us to judge ourselves.

2. His discharge out of his place. His lord called for him, and said, " How is it that I hear this of thee? I expected better things from thee." He speaks as one sorry to find himself disappointed in him, and under a necessity of dismissing him from his service: it troubles him to hear it; but the steward cannot deny it, and therefore there is no remedy, he must make up his accounts; and be gone in a little time, v. 2 . Now this is designed to teach us, (1.) That we must all of us shortly be discharged from our stewardship in this world; we must not always enjoy those things which we now enjoy. Death will come, and dismiss us from our stewardship, will deprive us of the abilities and opportunities we now have of doing good, and others will come in our places and have the same. (2.) That our discharge from our stewardship at death is just, and what we have deserved, for we have wasted our Lord's goods, and thereby forfeited our trust, so that we cannot complain of any wrong done us. (3.) That when our stewardship is taken from us we must give an account of it to our Lord: After death the judgment. We are fairly warned both of our discharge and our account, and ought to be frequently thinking of them.

3. His after-wisdom. Now he began to consider, What shall I do? v. 3 . He would have done well to have considered this before he had so foolishly thrown himself out of a good place by his unfaithfulness; but it is better to consider late than never. Note, Since we have all received notice that we must shortly be turned out of our stewardship, we are concerned to consider what we shall do then. He must live; which way shall he have a livelihood? (1.) He knows that he has not such a degree of industry in him as to get his living by work: " I cannot dig; I cannot earn by bread by my labour." But why can he not dig? It does not appear that he is either old or lame; but the truth is, he is lazy. His cannot is a will not; it is not a natural but a moral disability that he labours under; if his master, when he turned him out of the stewardship, had continued him in his service as a labourer, and set a task-master over him, he would have made him dig. He cannot dig, for he was never used to it. Now this intimates that we cannot get a livelihood for our souls by any labour for this world, nor indeed do any thing to purpose for our souls by any ability of our own. (2.) He knows that he has not such a degree of humility as to get his bread by begging: To beg I am ashamed. This was the language of his pride, as the former of his slothfulness. Those whom God, in his providence, has disabled to help themselves, should not be ashamed to ask relief of others. This steward had more reason to be ashamed of cheating his master than of begging his bread. (3.) He therefore determines to make friends of his lord's debtors, or his tenants that were behind with their rent, and had given notes under their hands for it: " I am resolved what to do, v. 4 . My lord turns me out of his house. I have none of my own to go to. I am acquainted with my lord's tenants, have done them many a good turn, and now I will do them one more, which will so oblige them that they will bid me welcome to their houses, and the best entertainment they afford; and so long as I live, at least till I can better dispose of myself, I will quarter upon them, and go from one good house to another." Now the way he would take to make them his friends was by striking off a considerable part of their debt to his lord, and giving it in his accounts so much less than it was. Accordingly, he sent for one, who owed his lord a hundred measures of oil (in that commodity he paid his rent): Take thy bill, said he, here it is, and sit down quickly, and write fifty ( v. 6 ); so he reduced his debt to the one half. Observe, he was in haste to have it done: " Sit down quickly, and do it, lest we be taken treating, and suspected." He took another, who owed his lord a hundred measures of wheat, and from his bill he cut off a fifth part, and bade him write fourscore ( v. 7 ); probably he did the like by others, abating more or less according as he expected kindness from them. See here what uncertain things our worldly possessions are; they are most so to those who have most of them, who devolve upon others all the care concerning them, and so put it into their power to cheat them, because they will not trouble themselves to see with their own eyes. See also what treachery is to be found even among those in whom trust is reposed. How hard is it to find one that confidence can be reposed in! Let God be true, but every man a liar. Though this steward is turned out for dealing dishonestly, yet still he does so. So rare is it for men to mend of a fault, though they smart for it.

4. The approbation of this: The lord commended the unjust steward, because he had done wisely, v. 8 . It may be meant of his lord, the lord of that servant, who, though he could not but be angry at his knavery, yet was pleased with his ingenuity and policy for himself; but, taking it so, the latter part of the verse must be the words of our Lord, and therefore I think the whole is meant of him. Christ did, as it were, say, "Now commend me to such a man as this, that knows how to do well for himself, how to improve a present opportunity, and how to provide for a future necessity." He does not commend him because he had done falsely to his master, but because he had done wisely for himself. Yet perhaps herein he did well for his master too, and but justly with the tenants. He knew what hard bargains he had set them, so that they could not pay their rent, but, having been screwed up by his rigour, were thrown behindhand, and they and their families were likely to go to ruin; in consideration of this, he now, at going off, did as he ought to do both in justice and charity, not only easing them of part of their arrears, but abating their rent for the future. How much owest thou? may mean, "What rent dost thou sit upon? Come, I will set thee an easier bargain, and yet no easier than what thou oughtest to have." He had been all for his lord, but now he begins to consider the tenants, that he might have their favour when he had lost his lord's. The abating of their rent would be a lasting kindness, and more likely to engage them than abating their arrears only. Now this forecast of his, for a comfortable subsistence in this world, shames our improvidence for another world: The children of this world, who choose and have their portions in it, are wiser for their generation, act more considerately, and better consult their worldly interest and advantage, than the children of light, who enjoy the gospel, in their generation, that is, in the concerns of their souls and eternity. Note, (1.) The wisdom of worldly people in the concerns of this world is to be imitated by us in the concerns of our souls: it is their principle to improve their opportunities, to do that first which is most needful, in summer and harvest to lay up for winter, to take a good bargain when it is offered them, to trust the faithful and not the false. O that we were thus wise in our spiritual affairs! (2.) The children of light are commonly outdone by the children of this world. Not that the children of this world are truly wise; it is only in their generation. But in that they are wiser than the children of light in theirs; for, though we are told that we must shortly be turned out of our stewardship, yet we do not provide as we were to be here always and as if there were not another life after this, and are not so solicitous as this steward was to provide for hereafter. Though as children of the light, that light to which life and immortality are brought by the gospel, we cannot but see another world before us, yet we do not prepare for it, do not send our best effects and best affections thither, as we should.

II. The application of this parable, and the inferences drawn from it ( v. 9 ): " I say unto you, you my disciples" (for to them this parable is directed, v. 1 ), "though you have but little in this world, consider how you may do good with that little." Observe,

1. What it is that our Lord Jesus here exhorts us to; to provide for our comfortable reception to the happiness of another world, by making good use of our possessions and enjoyments in this world: " Make to yourselves friends of the mammon of unrighteousness, as the steward with his lord's goods made his lord's tenants his friends." It is the wisdom of the men of this world so to manage their money as that they may have the benefit of it hereafter, and not for the present only; therefore they put it out to interest, buy land with it, put it into this or the other fund. Now we should learn of them to make use of our money so as that we may be the better for it hereafter in another world, as they do in hopes to be the better for it hereafter in this world; so cast it upon the waters as that we may find it again after many days, Eccl. xi. 1 . And in our case, though whatever we have are our Lord's goods, yet, as long as we dispose of them among our Lord's tenants and for their advantage, it is so far from being reckoned a wrong to our Lord, that it is a duty to him as well as policy for ourselves. Note, (1.) The things of this world are the mammon of unrighteousness, or the false mammon, not only because often got by fraud and unrighteousness, but because those who trust to it for satisfaction and happiness will certainly be deceived; for riches are perishing things, and will disappoint those that raise their expectations from them. (2.) Though this mammon of unrighteousness is not to be trusted to for a happiness, yet it may and must be made use of in subserviency to our pursuit of that which is our happiness. Though we cannot find true satisfaction in it, yet we may make to ourselves friends with it, not by way of purchase or merit, but recommendation; so we may make God and Christ our friends, the good angels and saints our friends, and the poor our friends; and it is a desirable thing to be befriended in the account and state to come. (3.) At death we must all fail, hotan eklipete — when ye suffer an eclipse. Death eclipses us. A tradesman is said to fail when he becomes a bankrupt. We must all thus fail shortly; death shuts up the shop, seals up the hand. Our comforts and enjoyments on earth will all fail us; flesh and heart fail. (4.) It ought to be our great concern to make it sure to ourselves, that when we fail at death we may be received into everlasting habitations in heaven. The habitations in heaven are everlasting, not made with hands, but eternal, 2 Cor. v. 1 . Christ is gone before, to prepare a place for those that are his, and is there ready to receive them; the bosom of Abraham is ready to receive them, and, when a guard of angels carries them thither, a choir of angels is ready to receive them there. The poor saints that are gone before to glory will receive those that in this world distributed to their necessities. (5.) This is a good reason why we should use what we have in the world for the honour of God and the good of our brethren, that thus we may with them lay up in store a good bond, a good security, a good foundation for the time to come, for an eternity to come. See 1 Tim. vi. 17-19 , which explains this here.

2. With what arguments he presses this exhortation to abound in works of piety and charity.

(1.) If we do not make a right use of the gifts of God's providence, how can we expect from him those present and future comforts which are the gifts of his spiritual grace? Our Saviour here compares these, and shows that though our faithful use of the things of this world cannot be thought to merit any favour at the hand of God, yet our unfaithfulness in the use of them may be justly reckoned a forfeiture of that grace which is necessary to bring us to glory, and that is it which our Saviour here shows, v. 10-14 .

[1.] The riches of this world are the less; grace and glory are the greater. Now if we be unfaithful in the less, if we use the things of this world to other purposes than those for which they were given us, it may justly be feared that we should be so in the gifts of God's grace, that we should receive them also in vain, and therefore they will be denied us: He that is faithful in that which is least is faithful also in much. He that serves God, and does good, with his money, will serve God, and do good, with the more noble and valuable talents of wisdom and grace, and spiritual gifts, and the earnests of heaven; but he that buries the one talent of this world's wealth will never improve the five talents of spiritual riches. God withholds his grace from covetous worldly people more than we are aware of. [2.] The riches of this world are deceitful and uncertain; they are the unrighteous mammon, which is hastening from us apace, and, if we would make any advantage of it, we must bestir ourselves quickly; if we do not, how can we expect to be entrusted with spiritual riches, which are the only true riches? v. 11 . Let us be convinced of this, that those are truly rich, and very rich, who are rich in faith, and rich towards God, rich in Christ, in the promises, and in the earnests of heaven; and therefore let us lay up our treasure in them, expect our portion from them, and mind them in the first place, the kingdom of God and the righteousness thereof, and then, if other things be added to us, use them in ordine ad spiritualia—with a spiritual reference, so that by using them well we may take the faster hold of the true riches, and may be qualified to receive yet more grace from God; for God giveth to a man that is good in his sight, that is, to a free-hearted charitable man, wisdom, and knowledge, and joy ( Eccl. ii. 26 ); that is, to a man that is faithful in the unrighteous mammon, he gives the true riches. [3.] The riches of this world are another man's. They are ta allotria , not our own; for they are foreign to the soul and its nature and interest. They are not our own; for they are God's; his title to them is prior and superior to ours; the property remains in him, we are but usufructuaries. They are another man's; we have them from others; we use them for others, and what good has the owner from his goods that increase, save the beholding of them with his eyes, while still they are increased that eat them; and we must shortly leave them to others, and we know not to whom? But spiritual and eternal riches are our own (they enter into the soul that becomes possessed of them) and inseparably; they are a good part that will never be taken away from us. If we make Christ our own, and the promises our own, and heaven our own, we have that which we may truly call our own. But how can we expect God should enrich us with these if we do not serve him with our worldly possessions, of which we are but stewards?

(2.) We have no other way to prove ourselves the servants of God than by giving up ourselves so entirely to his service as to make mammon, that is, all our worldly gain, serviceable to us in his service ( v. 13 ): No servant can serve two masters, whose commands are so inconsistent as those of God and mammon are. If a man will love the world, and hold to that, it cannot be but he will hate God and despise him. He will make all his pretensions of religion truckle to his secular interests and designs, and the things of God shall be made to help him in serving and seeking the world. But, on the other hand, if a man will love God, and adhere to him, he will comparatively hate the world (whenever God and the world come in competition) and will despise it, and make all his business and success in the world some way or other conducive to his furtherance in the business of religion; and the things of the world shall be made to help him in serving God and working out his salvation. The matter is here laid plainly before us: Ye cannot serve God and mammon. So divided are their interests that their services can never be compounded. If therefore we be determined to serve God, we must disclaim and abjure the service of the world.

3. We are here told what entertainment this doctrine of Christ met with among the Pharisees, and what rebuke he gave them.

(1.) They wickedly ridiculed him, v. 14 . The Pharisees, who were covetous, heard all these things, and could not contradict him, but they derided him. Let us consider this, [1.] As their sin, and the fruit of their covetousness, which was their reigning sin, their own iniquity. Note, Many that make a great profession of religion, have much knowledge, and abound in the exercise of devotion, are yet ruined by the love of the world; nor does any thing harden the heart more against the word of Christ. These covetous Pharisees could not bear to have that touched, which was their Delilah, their darling lust; for this they derided him, exemykterizon auton — they snuffled up their noses at him, or blew their noses on him. It is an expression of the utmost scorn and disdain imaginable; the word of the Lord was to them a reproach, Jer. vi. 10 . They laughed at him for going so contrary to the opinion and way of the world, for endeavouring to recover them from a sin which they were resolved to hold fast. Note, It is common for those to make a jest of the word of God who are resolved that they will not be ruled by it; but they will find at last that it cannot be turned off so. [2.] As his suffering. Our Lord Jesus endured not only the contradiction of sinners, but their contempt; they had him in derision all the day. He that spoke as never man spoke was bantered and ridiculed, that his faithful ministers, whose preaching is unjustly derided, may not be disheartened at it. It is no disgrace to a man to be laughed at, but to deserve to be laughed at. Christ's apostles were mocked, and no wonder; the disciple is not greater than his Lord.

(2.) He justly reproved them; not for deriding him (he knew how to despise the shame ), but for deceiving themselves with the shows and colours of piety, when they were strangers to the power of it, v. 15 . Here is,

[1.] Their specious outside; nay, it was a splendid one. First, They justified themselves before men; they denied whatever ill was laid to their charge, even by Christ himself. They claimed to be looked upon as men of singular sanctity and devotion, and justified themselves in that claim: " You are they that do that, so as none ever did, that make it your business to court the opinion of men, and, right or wrong, will justify yourselves before the world; you are notorious for this." Secondly, They were highly esteemed among men. Men did not only acquit them from any blame they were under, but applauded them, and had them in veneration, not only as good men, but as the best of men. Their sentiments were esteemed as oracles, their directions as laws, and their practices as inviolable prescriptions.

[2.] Their odious inside, which was under the eye of God: "He knows your heart, and it is in his sight an abomination; for it is full of all manner of wickedness." Note, First, It is folly to justify ourselves before men, and to think this enough to bear us out, and bring us off, in the judgment of the great day, that men know no ill of us; for God, who knows our hearts, knows that ill of us which no one else can know. This ought to check our value for ourselves, and our confidence in ourselves, that God knows our hearts, and how much deceit is there, for we have reason to abase and distrust ourselves. Secondly, It is folly to judge of persons and things by the opinion of men concerning them, and to go down with the stream of vulgar estimate; for that which is highly esteemed among men, who judge according to outward appearance, is perhaps an abomination in the sight of God, who sees things as they are, and whose judgment, we are sure, is according to truth. On the contrary, there are those whom men despise and condemn who yet are accepted and approved of God, 2 Cor. x. 18 .

(3.) He turned from them to the publicans and sinners, as more likely to be wrought upon by his gospel than those covetous conceited Pharisees ( v. 16 ): "The law and the prophets were indeed until John; the Old-Testament dispensation, which was confined to you Jews, continued till John Baptist appeared, and you seemed to have the monopoly of righteousness and salvation; and you are puffed up with this, and this gains you esteem among men, that you are students in the law and the prophets; but since John Baptist appeared the kingdom of God is preached, a New-Testament dispensation, which does not value men at all for their being doctors of the law, but every man presses into the gospel kingdom, Gentiles as well as Jews, and no man thinks himself bound in good manners to let his betters go before him into it, or to stay till the rulers and the Pharisees have led him that way. It is not so much a political national constitution as the Jewish economy was, when salvation was of the Jews; but it is made a particular personal concern, and therefore every man that is convinced he has a soul to save, and an eternity to provide for, thrusts to get in, lest he should come short by trifling and complimenting." Some give this sense of it; they derided Christ or speaking in contempt of riches, for, thought they, were there not many promises of riches and other temporal good things in the law and the prophets? And were not many of the best of God's servants very rich, as Abraham and David? "It is true," saith Christ, "so it was, but now that the kingdom of God is begun to be preached things take a new turn; now blessed are the poor, and the mourners, and the persecuted." The Pharisees, to requite the people for their high opinion of them, allowed them in a cheap, easy, formal religion. "But," saith Christ, "now that the gospel is preached the eyes of the people are opened, and as they cannot now have a veneration for the Pharisees, as they have had, so they cannot content themselves with such an indifferency in religion as they have been trained up in, but they press with a holy violence into the kingdom of God." Note, Those that would go to heaven must take pains, must strive against the stream, must press against the crowd that are going the contrary way.

1. steward-- manager of his estate.

accused-- informed upon.

had wasted-- rather, "was wasting."

3. cannot dig ... to beg, ashamed-- therefore, when dismissed, shall be in utter want.

4. may receive me, &c.-- Observe his one object--when cast out of one home to secure another. This is the key to the parable, on which there have been many differing views.

5-7. fifty ... fourscore-- deducting a half from the debt of the one, and a fifth from that of the other.

8. the lord-- evidently the steward's lord, so called in Lu 16:3 , 5 .

commended, &c.-- not for his "injustice," but "because he had done wisely," or prudently; with commendable foresight and skilful adaptation of means to end.

children of this world-- so Lu 20:34 ; compare Psa 17:14 ("their portion in this life"); Php 3:19 ("mind earthly things"); Psa 4:6 , 7 .

their generation-- or "for their generation"--that is, for the purposes of the "world" they are "of." The greater wisdom (or shrewdness) of the one, in adaptation of means to ends, and in energetic, determined prosecution of them, is none of it for God and eternity--a region they were never in, an atmosphere they never breathed, an undiscovered world, an unborn existence to them--but all for the purposes of their own grovelling and fleeting generation.

children of light-- (so Joh 12:36 ; Ep 5:8 ; 1Th 5:5 ). Yet this is only "as night-birds see better in the dark than those of the day owls than eagles" [Cajetan and Trench]. But we may learn lessons from them, as our Lord now shows, and "be wise as serpents."