GOD SHALL BRING EVERY WORK INTO JUDGMENT, WITH EVERY SECRET THING, SECTION 69.-G. 43.)-[Lesson 64.]-JESUS SUBJOINS TWO MORE PARABLES, BOTH MORAL, OR RELATING TO THE RULE OF LIFE: THE PARABLE OF THE UNJUST STEWARD, AND THE PARABLE OF THE RICH MAN AND LAZARUS.-Luke xvi. INTRODUCTION AND ANALYSIS. Lu. xvi. 1-7. Jesus teaches his disciples by the parable of the man who, when about to be put out of his stewardship, sought to make friends to himself of his lord's debtors, by forgiving in part the sums due by them to his master. 8, 9. The Lord commends the wisdom of the unjust steward; and the disciples are exhorted to act also with forethought, using their wealth, as appointed by God, for the benefit of others. 10-3. Faithfulness and injustice are shewn in little things as well as in great. If men are unfaithful in temporal concerns, is it likely that God will entrust to them spiritual treasure, or bestow upon them as their own the everlasting inheritance? No servant can serve two masters. Lu. xvi. 19-31. Jesus delivers the parable of the rich man and Lazarus. 19-21. The condition of the rich man, contrasted with that of Lazarus, in the present life. 22, .3. The condition of Lazarus, contrasted with that of the rich man, in a future state. 24. Prayer of the man in hell to Father Abraham for the very least favour. 27, .8. 25, .6. Abraham's refusal, exposing the folly of the man having chosen his portion in the present life, after which no change can be made. The man prays that Lazarus may be sent to his five brethren, to warn them against following the course of him who lived only for himself. Abraham refers them to the law 29. and the prophets 30. The man says 'Nay,' and supposes that something more efficient than the scriptures may be had for their spiritual good. 31. Abraham expresses himself decidedly against the ghostly advice of the church of Rome, as expressed by the man in hell; and intimates that the use of the scriptures is sufficient to teach the way of salvation. And he No. 69.-Jesus delivers the parable of the unjust steward.-Luke xvi. 1—18. 1 And he said also unto his disciples, There-was a-certain rich man, which had a2 steward; and the-same was-accused unto-him that he-had-wasted his goods. called him, and-said unto-him, How-is-it-that I-hear this of thee? give an account of 3 thy stewardship; for thou-mayest-be duvnon no longer steward. Then the steward said within himself, What shall-I-do? for my lord taketh-away from me the stewardship: I4 can oxuw not dig; to-beg I-am-ashamed. I-am-resolved eyvov what to-do, that, when 5 I-am-put-out of-the stewardship, they-may-receive me into their houses. So he-called every one of his lord's debtors unto him, and-said unto-the first, How-much owest-thou SCRIPTURE ILLUSTRATIONS. Lu. xvi. 1. wasted-This parable is related to the foregoing, which described the case of the son who wasted his substance with riotous living,' ch. xv. 13, 30, pp. 191..4; but we are to consider that what we waste is not our own-at best we are only stewards, 1 Pe. iv. 10, As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.' 2. give an account-Ec. xii. 14-see border-Rom. xiv. 12, Every one of us shall give account of himself to God.'-Lu. xii. 42, § 63, p. 167, And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his houshold, to give them,' &c.1 Co. iv. 2. It is required in stewards, that a man be found faithful.'-1 Pe. iv. 5, Who shall give account to him that is ready to judge the quick and the dead.'-See on Mt. xvi. 27, § 50, p. 43, and ADDENDA, p. 46. no longer steward-This was to be the case of the Jews, represented in the preceding parable by the elder son-they had been entrusted with a high stewardship, the keeping of the oracles of God,' Rom. iii. 2-but they would neither enter the kingdom of God themselves, nor suffer others to enter, Lu. xi. 52, § 62, p. 157-And now it was to be taken from them, and given to a nation bringing forth the fruits thereof,' Mt. xxi. 43, § 84, p. 290. 3. What shall I do?-The like question is put to a people, upon their having abused a most important stewardship with regard to the poor, Is. x. 3, 'And NOTES. [Lu. xvi. 1. As the preceding parable had been addressed especially to the Pharisees and scribes, so this was addressed to the disciples at large, including, doubtless, some of the lately converted publicans and rich men; for whom, indeed, it should seem, it was especially intended; as meant to set forth the danger of the love of money, and the impossibility of serving God and mammon; also to shew the right use of wealth, and how it ought to be so employed, that being 'rich in this world,' they might also be rich in good works,' 1 Ti. vi. 17, .8.-Bloomf.] A steward. OKоropos, from oixos, a house, or oikia, a family, and veuw, I administer; one who superintends domestic concerns, and ministers to the sup port of the family, having the products of the fields, business, &c., put into his hands for this very pur pose. Wasted his goods. Had been profuse and profligate, and had embezzled his master's property. 3. To beg I am ashamed. But not ashamed to cheat. This was a sense of honour! PRACTICAL REFLECTIONS. Lu. xvi. 1. Let us remember that the blessings we possess in the present life, are entrusted to us as stewards; and that we are to use them, not according to our own pleasure, but as directed by Him whose servants we are, and whom we ought to serve. 196] 2 ver. Our time of reckoning may come at an earlier hour than we look for. Let us ever so act as that we may be able to give in our account with joy, whensoever we are called upon to resign our stewardship. KEEP YOURSELVES FROM IDOLS. AMEN.-1 John v. 21. WHETHER IT BE GOOD, OR WHETHER IT BE EVIL.-Ecclesiastes xii. 14. [VOL. II. THEY WHO ACT UNFAITHFULLY IN GOD'S SERVICE ARE BUT ILL PREPARED FOR A CHANGE OF CONDITION. LUKE xvi. 6-10. 6 unto my lord? And he said, An-hundred measures of oil. And he-said unto-him, 7 Take thy bill, and sit-down quickly, and-write fifty. Then said-he to-another, And how-much owest thou? And he said, An-hundred measures of-wheat. And he-said 8 unto-him, Take thy bill, and write fourscore. And the lord commended enveσev the unjust ns adiktas steward, because he-had-done wisely ppovuws: for the children of this world αιωνος are in their generation εις την γενεαν την έαυτων wiser than ὑπερ the children of light του φωτος. 9 And-I say unto-you, Make to-yourselves friends of the mammon of unrighteousness; 10 that, when ye-fail, they-may-receive you into everlasting habitations oκnvas. He that is SCRIPTURE ILLUSTRATIONS. what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory?' Lu. xvi. 8. the lord-Some have supposed that the lord' here referred to is the rich man, called by the steward my lord,' ver. 3, 5, p. 196-It is doubtful, however, whether the evangelist would call him absolutely the Lord,' a title he usually gives to Jesus -sce ch. xvii. 5, 6, § 70. because he had done wisely-It was only in respect to worldly wisdom that his conduct could be commended the Lord is far from commending unfaithfulness-see ver. 10-.3. children of light-Jno. xii. 36, § 82, p. 269, While ye have light, believe in the light, that ye may be the children of light.'-Eph. v. 8, Ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:'-1 Th. v. 5, 8, Ye are all the chil dren of light, and the children of the day:.... Let us, who are of the day, be sober, putting on,' &c. 9. Make to yourselves friends-see Mt. vi. 19, § 19, But rather give alms,' &c.-1 Ti. vi. 17-.9, Charge p. 131, Lay not up,' &c.-Lu. xi. 41, § 62, p. 156, them that are rich in this world, that they be not highminded, nor trust in uncertain riches,' &c. they may receive you-The angels of the Lord's heaven, Mt. xviii. 10, § 53, p. 82, and may be expected little ones do always behold the face of his Father in able to their charge upon earth. Yea, we know that to welcome into heaven those who have been serviceour Lord himself will say to them, as xxv. 34, $86, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:-40, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.' NOTES. Lu. xvi. 6. An hundred measures of oil. Called 'baths,' in the Old Testament rendering, 1 Ki. vii. 26; 2 Chr. ii. 10; Ezr. vii. 22.-Doddr. According to Godwin, the bath held four gallons and a half, so that 100 baths contained 450 gallons, some think more; the largest measure of capacity among the Hebrews, except the homer, of which it was the tenth part. See Eze. xlv. 11, .4. It is equal to the ephah, that is, seven gallons and a half of our measure. -A. C. Oil. Oil of olives, or sweet oil. It was much used for lamps, as an article of food (Ex. xxix. 2), and also for anointing. Bill. Ypauua. The 'accompt,' the writing in which the debt was specified, together with the obligation to pay so much at such and such times. 7. Measures of wheat. Kopo, or 'cors of wheat,' [, Heb.]; the same with homers,' Eze. xlv. 14. Godwin states that this measure held five bushels and five gallons, making the whole 560 bushels and a half.-Gill. 8. And the lord commended, &c. Because he had used timely precaution; so that, though the dishonesty of such a servant be detestable, yet his foresight, care, and contrivance, about the interests of this life, deserve our imitation, with regard to the more important affairs of another. The children of this world. Those who seek no other portion than this world.-See Ps. xvii. 14. In their generation, &c. They turn their connection with others to good account, and make it subserve their worldly interests, while Christians often fail to use the world in such a manner as to subserve their spiritual interests. [Now to discern the force of εἰς τὴν γενεὰν, in their generation, we must consider its purpose, which, as Bishop Sanderson and Mr. Greswell point out, is that of limitation or qualification. The children of this world,' observes Mr. Greswell, are not affirmed to be superior to the children of light in the possession of the faculty of worldly prudence, the providently adapting means to an end (for such is the force of the expression ppov), but in the use of it, and that with a view to a special purpose, namely, unto or for their own generation.'-Bloomf.] Are... wiser. Not absolutely, for they are, one and all, egregious fools; but they are more consistent with themselves; they are truer to their principles; they more steadily pursue their end. Than the children of light. Men who walk by the light of Divine truth, and who therefore may be expected to act with both wisdom and honesty. 9. Make to yourselves friends, &c. The things of the world, which many make to be the enemies of all righteousness, do ye so use according to the will of God, by whom riches are bestowed, that you may prove faithful stewards, doing good unto all as you have opportunity. Maminon. See Note, § 19, p. 134. Of unrighteousness. Or of deceit,' or 'unfaithfulness,' as the word adisias may be rendered, because of the manner in which it is either used or employed, or on account of its being so apt to fail the expectation of the owners. When ye fail. When ye lose your earthly stewardship. They may receive you, &c. It is said of such as die in the Lord,their works do follow them' And the angels of those little ones whom they have befriended upon earth will gladly welcome them into glory. Everlasting habitations. In opposition to the deceitfulness of riches, which are so transitory,-which make themselves wings and flee away. PRACTICAL REFLECTIONS, [Lu. xvi. 4-7. Let us rejoice, that, in providing for the future, by bestowing upon others, we are in a happier situation than the unjust steward: we are acting honestly as well as wisely. It was for the very pur. pose of exercising forgiveness, and of being bountiful to others, we were put into the stewardship.] [8 ver. True wisdom is the making our present means productive of the greatest advantage in the future. Worldly wisdom looks only to time, and VOL. II.] the children of light are too often caught by prevail. ing example, so as to have their view of heavenly and eternal things darkened, and their efforts correspondently slackened, to their incalculable loss.] 9 ver. Money hoarded, as an object of trust, is dishonouring to God, in whom should be all our confidence. Let us part with it in time, that we may have the gain of it in eternity. LET US NEVER ATTEMPT TO HIDE OUR SHAME BY DOING WRONG TO COVER OUR UNFAITHFULNESS. HE WHO GIVES HIS HEART TO THE WORLD ROBS GOD OF IT, AND LUKE xvi. 11-.5. faithful in that which is least is faithful also in much: and he that is unjust in the11 least is unjust also in much. If therefore ye-have-not-been faithful in the unrighteous 12 mammon, who will-commit-to your-trust the true riches? 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 av0ešetaι the one, and despise the other. Ye-can not serve God and mammon. 14 And the Pharisees also, who-were covetous papyʊpoi, heard all these-things: and 15 they-derided ešeμukтnρičov him. And he-said unto-them, Ye are they which-justify SCRIPTURE ILLUSTRATIONS. Lu. xvi. 10. faithful in that which is least-To such the Lord will say, as Mt. xxv. 21, § 86, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.'-See also Lu. xix. 17, § 80, p. 249. 11. commit to your trust the true, &c.-When his people have proved themselves faithful, as acting according to the law of love, in the use of temporal wealth and power, the Lord will bestow upon them abundance of spiritual blessing, Is. lviii. 6-8, p. (97). 12. another man's-Israel were tried with a temporary possession of the land under the law, De. xxviii. 58, 63-having proved unfaithful, they were cast out of the inheritance, 2 Ki. xvii. 7-23, p. (94)Neither they nor the Jews were given possession of it as their own, according to the everlasting covenant made with the fathers, as Ge. xiii. 15; xvii. 8-but when Israel prove faithful in their stewardship out of the land, and especially with regard to the sabbath, then shall they be given possession of their own inheritance- Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it,' Ís. lviii. 10—.4, p. (97). your own-ch. x. 42, § 61, p. 150, But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her."-1 Co. iii. 21, .2, Therefore let no man glory in men. For all things are your's;' &c.-Rev. xxi. 7, He that overcometh shall inherit all things; and I will be his God, and he shall be my son.'-xxii. 5, And they shall reign for ever and ever.' § 19, p. 134, 'No man,' &c. 13. No servant can serve, &c.-see on Mt. vi. 24, 14. covetous-They had been described by the prophet, Je. vi. 13, From the least of them even unto the greatest of them every one is given to covetousness; and from the prophet even unto the priest every one dealeth falsely.'-Our Lord had before warned against covetousness, Lu. xii. 15-21, § 63, p. 164-He afterwards exposes that of the Pharisees, Mt. xxiii. 14, § 85, Woe unto you, scribes and Pha risees, hypocrites! for ye devour widows' houses,' &c. derided-Is. liii. 3, He is despised and rejected of men;' &c.-He. xii. 3, Consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.' NOTES. Lu. xvi. 10. He that is faithful, &c. An adagial saying, to be understood only of what generally happens, and adverting to the principle on which masters act, who, after proving the fidelity of servants in small matters, at length confide more important business to their care. It is by habituating himself to act uprightly in little things, that a man acquires the gracious habit of acting with propriety and fidelity in matters of the greatest concern. 10-.2. The connection is, 'Be faithful stewards of wealth. Take care also that ye be not enslaved by it.' [11. If ye have not been faithful, &c. If ye have not been faithful in that worldly wealth which you know must soon be parted with, how can you expect that God will commit to you those spiritual blessings in which alone true riches consist? Or, again, if ye have not been faithful in your stewardship of that which is entrusted to you for a season by another, namely, by God, how can ye expect that he will give you an inheritance which will be your own for ever? Lonsdale and Hale.] If ye have not been faithful in that which is another man's. None of these temporal things are yours; you are only stewards of them, not proprietors; God is the proprietor of all: he lodges them in your hands for a season; but still they are his property. Rich men, understand and consider this. If your steward uses any part of your estate (so called in the language of men) any farther or any otherwise than you direct, he is a knave; he has neither conscience nor honour. Neither have you either one or the other, if you use any part of that estate, which is in truth God's, not yours, any otherwise than he directs. 12. Another man's. Rather, another's, that is, God's. There is nothing in the original that answers to the word 'man's.'-See on ver. 11. That which is your own. Grace and glory. Heaven, which when you have it, will be your own for ever. [13. Ye cannot serve God and mammon. God is a God of love, doing good unto all men. Mammon is the God of this world, whom so many worship and gratify, at the expense, and to the disadvantage and contempt, of all others. If we serve God truly, we shall love him, and do good to his creatures. If self is only thought of, then we serve mammon, and heap up riches for our selfish gratification, and banishment from Him who is the source of all blessing. If we love God, we must hate selfishness; for God is between God and the world; if you do not serve him "LOVE.' You cannot be faithful to God, if you trim alone. See on Mt. vi. 24, SCRIP. ILLUS., § 19, p. 134.] 14. The foregoing discourse was addressed, indeed, to the disciples, but the ground of it was the covetousness of the Pharisees, who were within hearing. derided him. ἐξεμυκτήριζον, 'sneered at him.' Muxтnpitev (from uverip, the nose), properly signifying to turn up the nose, is, by a metaphor common to most languages, used to designate derision. Their avarice made them ridicule the doctrine that they were only stewards of wealth, and ought to distribute thereof to those that need. PRACTICAL REFLECTIONS. Lu. xvi. 10. Let us be faithful in that which we have, if we would have more committed to our care. [ver. Let us make that use of temporal good which God has designed, if we desire to be put in trust with the true riches, and made the rich dispensers of spiritual blessing.] 12 ver. Let us be faithful in that which is committed to us for time, as we expect to possess that inheritance which is to be ours for eternity. 198] selves by serving the world; rather let them make this world subservient to their eternal interests, by employing it in the service of God. 14 ver. When our Saviour was upon earth, the rules of heavenly wisdom were, by the greatest professors of religion, accounted foolishness. May it not be so in our day? yet it is often hard to convince even the followers of Christ, that the wealth they possess is not their own, but given them in trust, to be altogether used for the glory of God and the good 13 ver. Let not the children of God debase them- of their fellow-creatures. IN SNATCHING AT EARTHLY GOOD, LOSES SUBSTANTIAL AND ETERNAL BLESSEDNESS. PRIDE AND LAZINESS OFTEN PLUNGE MEN INTO THE VILEST DISHONESTY. LUKE xvi. 16-.9. yourselves before men; but God knoweth your hearts: for that which is highly-esteemed inov 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 is17 preached, and every-man presseth Bracerat into it.* And it-is easier for-heaven and earth to-pass, than one tittle of the law to-fail. 18 19 Whosoever putteth-away his wife, and marrieth another, committeth-adultery: and whosoever marrieth her-that-is-put-away from her husband committeth-adultery. The parable of the rich man and Lazarus.-Luke xvi. 19-31. There was a-certain rich man, which was-clothed in-purple and fine-linen, and-fared SCRIPTURE ILLUSTRATIONS. Lu. xvi. 15. justify yourselves ch. x. 29, § 60, p. 146, 'But he, willing to justify himself,' &c.-see the boasting of the Pharisee even when professing to approach God in prayer, ch. xviii. 11, § 73, p. 217. knoweth your hearts-Ps. vii. 9, Oh let the wickedness of the wicked come to an end; but establish the just for the righteous God trieth the hearts and reins. Je. xvii. 10, I the LORD search the heart, I try the reins,' &c.-see on Jno. ii. 25, § 12, p. 82, He knew what was in man.' esteemed among men-Ps. xlix. 6, They that trust in their wealth, and boast themselves in the multitude of their riches; 13, This their way is their folly: yet their posterity approve their sayings. 18, While he lived he blessed his soul: and men will praise thee, when thou doest well to thyself.' abomination in the sight of God-Pr. xvi. 5, 'Every one that is proud in heart is an abomination to the LORD:' &c.-Am. v. 21-.3, p. (45), I hate, I despise your feast days,' &c.-1 Ti. vi. 10, For the love of money is the root of all evil:' &c. 16. law and the prophets-see on ch. xxiv. 27. § 94. until John-The last of the Old Testament prophets, at the close of his prophecy, pointed to John, of John, see § 7, pp. 49-54. suffereth violence, and the violent take it by force. 18. Whosoever putteth away his wife-see on Mt. v. Mal. iii. 1, p. (89); iv. 5, 6, p. (6)—on the preaching the kingdom of God is preached-Mt. iv. 17, § 16, p. 108, From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.'-xi. 12, .3, § 29, p. 225, From the days of John the Baptist until now the kingdom of heaven Lu. xvi. 15. Justify yourselves. Literally, making yourselves appear just,' arrogating to yourselves a virtue and sanctity not really yours. Knoweth your hearts. Knoweth your hypocrisy, and that you do all to be seen of men, and not from love to God or for his glory. Those narration be a real history, or merely a story, or something composed of both, i. e., founded on fact, but adorned with colouring and imagery, in which the abuse of riches is forcibly contrasted with the struggles of poverty. This compound, however, would involve some incongruity. The first mentioned view is adopted by Mr. Greswell. That which is highly esteemed among men. worldly possessions, on account of which man is The design of our Lord in this parabie was to much thought of by man, if maintained by selfish- impress on their minds, by example, the foregoing ness, in opposition to the claims of benevolence, are precepts, as presented in another historical picture, abominations in the sight of God. like that with which he introduced the subject. In 16. The law and the prophets. See on Mt. xi. 12, .3, this he not only gives the substance of what had § 29, p. 225. been previously said by him on the use of riches, but 17. See on Mt. v. 17, .8, § 19, p. 123. withal a most impressive warning as to the highly penal consequences of their abuse. In short, the sign of our Lord (as Dr. Campbell observes), is admonish us not that a monster of wickedness (such as many commentators unwarrantably and injudiciPRACTICAL REFLECTIONS. 18. See on Mt. v. 32, § ib., p. 126, and xix. 3, 4, 8, § 74, p. 218. [19. It has been disputed whether the following [Lu. xvi. 15. It is not enough that we can, according to the maxims of the world, justify ourselves before men. Let us ever remember that God knoweth our hearts, that he requires truth in the inward parts, and that the law of his kingdom is LOVE; that heaping up wealth to ourselves which makes man be valued by his fellow-men, is abomination in the sight of Him, who has given it for distribution among the poor and needy.] [16 ver. Let us rejoice that the Law and the Prophets' are no longer exclusively possessed by the comparatively rich-that the kingdom of heaven is set open for the very poorest to enter, and that those who have nothing but their hearts and their lives to give unto God, may yet possess the very highest conThe same declaration occurs Mt. xi. 12, .3, VOL. II.] de to solations of religion, and the very best means of spiritual edification.] [17 ver. If the Pharisees had considered that the requirements of the law are strict and unalterable, and that Christ is the end of the law for righteousness,-they would have known their own poverty, and the riches of the grace of God; by which we are taught that love which is the fulfilling of the law."] [18 ver. Neither station nor wealth can give a dispensation for breaking the commandments of God: although in the dominions of Herod, our Lord here affirms the judgment of the Baptist upon that monarch, on account of which John, at the instigation of the adulteress, was put to death.] § 29, p. 225, Greswell, Vol. I. Diss. iii. p. 229. WATCH AGAINST ALL UNFAITHFULNESS. [199 PUT AWAY EVIL FROM THY FLESH: FOR CHILDHOOD AND YOUTH ARE VANITY.-Eccles. xi. 10. LET US NOT LOVE IN WORD, NEITHER IN TONGUE; BUT IN DEED AND IN TRUTH.-1 John ini. 18. LUKE XVI. 20-3. 20 sumptuously evopaivouevos λаunрws every day: and there-was a-certain beggar named 21 Lazarus, which was-laid at his gate, full-of-sores, and desiring to-be-fed with the crumbs which fell from the rich-man's table: moreover the dogs came and-licked his And it-came-to-pass, that-the beggar died, and was-carried by the angels into 23 Abraham's bosom: the rich-man also died, and was-buried; and in hell Tw adn he-lift 22 sores. SCRIPTURE ILLUSTRATIONS. Lu. xvi. 20. laid at his gate-Ac. iii. 2, And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple;' full of sores-so Job, ch. ii. 7, 8, So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown. And he took him a potsherd to scrape himself withal; and he sat down among the ashes.' 22. Abraham's bosom-Mt. viii. 11, § 28, p. 220, Many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.' the rich man also died-Ps. xlix. 6-15, 23. being in torments-Of him who worships the beast, &c., it is said, Rev. xiv. 10, .1, ' He shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night who worship the beast." NOTES. ously here suppose) shall be severely punished in the other world; but that the man who, though not chargeable with doing much ill, does little or no good, and lives, though not perhaps an intemperate, a sensual life; who, careless about the condition of others, exists only for the gratification of himself, the indulgence of his own appetites, and his own vanity, shall not escape punishment. It is to show the danger of living in the neglect of duties, though not chargeable with the commission of crimes; and particularly the danger of considering the gifts of providence as our own property, and not as a trust from our Creator, to be employed in his service, and for which we are accountable to him. In the latter part of the parable, ver. 27-31, our Lord intimates to his hearers, that they are sufficiently assured of the sinfulness and danger of sensuality and selfishness, by those writings of Moses and the prophets, which were continually in their hands, and which they acknowledged to be of Divine authority; and that, if they would not attend to them, the testimony even of one risen from the dead would fail of persuading them to amend their course of life.'--Bloomf.] Lu. xvi. 19. A certain rich man. Very probably a Pharisee, and one that justified himself before men. A very honest, as well as honourable gentleman. Rich man. The word dives' being the Latin for 'rich,' has occasioned this to be called the parable of 'Dives and Lazarus.' Which was clothed in purple and fine linen. And doubtless esteemed on this account (perhaps not only by those who sold, but by most that knew him) as encouraging trade, and acting according to his rank or station. 20. A certain beggar. Toyos. Render, not 'a beggar,' but a poor destitute person,' as the usus loquendi and the contrast require. The word very frequently occurs in the New Testament; and except here, and in ver. 22, is always rendered poor. Named Lazarus. Lazarus, is a contraction of the word y Eliezer, which signifies the help, or assistance of God. A name properly given to a help but that which came from heaven. man who was both poor and afflicted, and had no Full of sores. кwμévos. As persons of this des titute condition often are (partly from the cutaneous disorders produced by meagre diet and bad living). 21. Desiring to be fed. See on ver. 19, supra. From the circumstance afterwards introduced of the rich man asking for Lazarus to administer relief to him in his torments, it should seem that he regarded himself, in some measure, as a benefactor to him, in having relieved him with the scraps from his table; yet he was undoubtedly guilty of the neglect here intimated, of omitting to make himself acquainted with the miserable condition of Lazarus, so as to effectually relieve his sufferings, and restore him to health and strength. 22. Into Abraham's bosom. So the Jews styled paradise; the place where the souls of good men remain from death to the resurrection. Abraham's bosom. A Jewish mode of speaking. The entertainments of heaven are described as a magnificent banquet with Abraham and the other patriarchs.-Comp. Mt. viii. 11, § 28, p. 220, and Lu. the custom at Jewish feasts of several guests lying on xxii. 30, § 87, p. 376. The phrase bears allusion to one couch, the head of one being placed near the bosom of another.-See Jno. xiii. 25. The meaning is, that the beggar was received into a state of happiness, and admitted to a place of peculiar honour. The rich man also died, and was buried. Doubtless lying in state. with pomp enough, though we do not read of his 23. In hell. v Top. The place of departed Both the rich man and the poor man are here described as being in the same neighbourhood, but separated by an impassable gulf from each other; the one in a state of peace, the other in a state of suffering.-See ADDENDA, p. 202, Hades.' [It is commonly supposed that the word here signifies hell, the place of torment. And so ProPRACTICAL REFLECTIONS. [Pared sumptuously, ευφραινομενος καθ ̓ ἡμέραν λαμπ. Render, enjoying himself sumptuously (i. e., in expensive luxury) day by day. See ch. xii. 19; § 63, p. 165. Here, however, the expression may have reference to more than food, &c., and (as Greswell observes) extend to every pleasure, satisfaction, and convenience, of dress, gaiety, &c., which wealth can supply, to minister to the daily enjoy-souls. ment, amusement, and self-satisfaction, of a rich voluptuary; in short, whatever is comprehended in the description of St. John, 1 Ep. ii. 16, For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.'-Bloomf.] Lu. xvi. 19-21. Let him who is clothed consider the case of him who is naked; and let him who is fed abundantly, remember that there may be at his very gate those to whom the crumbs of his table would be a feast. Let him fear to meet the reproaches of those whom he hath in such circumstances left to perish. How contrary was the case of Lazarus to that of the rich man! The one had the best, and abundance 200] of both food and clothing; of the other, it is not 22, 3 ver. As contrary were the cases of the two men after death. The beggar died-what became or GOD SAW THEIR WORKS,-Jonah iii. 10. VOL. II. GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM.-1 John iv. 16. |