Covetousness-Watchfulness.

LUKE, XII.

Superiority to Earthly Ties. been immense, when only the INDIRECT effect of their | his master knocks, he can open to him "immediately." teaching; but whenever they intermeddle DIRECTLY with and hail his "return"-that is the most enviable. secular and political matters, the spell of that influence" blessed" servant of all. 41-48. to us or to ali ?—us is broken. 15. unto them-The multitude around Him, the Twelve, or all this vast audience? Who then, &c.— v. 1. of covetousness-The best copies have "all." i.e.. answering the question indirectly by another question, "every kind of covetousness," because as this was one from which they were left to gather what it would be:of the more plausible forms of it, so He would strike To you certainly in the first instance, representing the at once at the root of the evil. a man's life, &c.-astewards "of the "household" I am about to collect, singularly weighty maxim, and not less so because its meaning and its truth are equally evident. 16-19, a certain man, &c.-Why is this man called a "fool?" (1.) Because he deemed a life of secure and abundant earthly enjoyment the summit of human felicity. (2.) Because, possessing the means of this, through prosperity in his calling, he flattered himself that he had a long lease of such enjoyment, and nothing to do but give himself up to it. Nothing else is laid to his charge. 20, 21. this night, &c.-This sudden cutting short of his career is designed to express not only the folly of building securely upon the future, but of throwing one's whole soul into what may at any moment be gone. His soul being required of him" is put in opposition to his own treatment of it. "I will say to my soul, Soul," &c. whose shall those things be, &c.-cf. Psalm 39. 6. "He heapeth up riches and knoweth not who shall gather them." so is he, &c-Such is a picture of his folly here, and of its awful issue. is not rich, &c.-Lives to amass and enjoy riches which terminate on self, but as to the riches of God's favour. which is life (Psalm 30. 5), of "precious" faith (2 Peter, 1. 1; James, 2. 5), of good works (1 Timothy, 6, 18), of wisdom which is better than rubies (Proverbs, 8. 11)Jives and dies a beggar! 22-31.-See on Matthew, 6. 25-33. 25, 26. which of you, &c.-Corroding solicitude will not bring you the least of the things ye fret about. though it may double the evil of wanting them. And if not the least, why vex yourselves about things of more consequence.' of doubtful, &c.-'unsettled' mind, to cast. fire-the higher spiritual element of life put off your balance. 32. little flock, &c.-How sub- which Jesus came to introduce into this earth (cf. lime and touching a contrast between this tender and Matthew, 3. 11), with reference to its mighty effects in pitying appellation, "Little flock" (in the original a quickening all that is akin to it and destroying all that double diminutive, which in German can be expressed, is opposed. To cause this element of life to take up its but not in English)-and the "good pleasure" of the abode on earth, and wholly to pervade human hearts Father to give them the Kingdom; the one recalling with its warmth, was the lofty destiny of the Redeemer. the insignificance and helplessness of that then literal [OLHAUSEN: So CALVIN, STIER, ALFORD, &c.) what handful of disciples, the other holding up to their view will I. &c.-an obscure expression, uttered under deep the eternal love that encircled them, the everlasting and half-smothered emotion. In its general import all arms that were underneath them, and the high inheri- are agreed; but the nearest to the precise meaning tance awaiting them!-"the kingdom;" grand word; seems to be, And what should I have to destre if it then why not "bread," v. 31.' [BENGEL.] Well might were once already kindled? (BENGEL and BLOOMHe say, "Fear not!" 33, 34. sell, &c.-This is but a FIELD.] But...a baptism, &c.-clearly, His own bloody more vivid expression of Matthew, 6. 19-21 see note baptism, first to take place. how straightened—not, there). 35-40. loins girded-to fasten up the long outer how do I long for its accomplishment,' as many ungarment, always done before travel and work (2 Kings, derstand it, thus making it but a repetition of the 4. 29; Acts, 12. 8). The meaning is, Be in readiness. former verse; but what a pressure of spirit is upon lights, &c. See on Matthew, 25 1. return from the wed- me. till it be accomplished-till it be over. Before s ding-not come to it, as the parable of the Virgins. promiscuous audience, such obscure language was fit Both have their spiritual significance; but prepared-on a theme like this; but O what surges of mysterious ness for Christ's coming is the prominent idea, gird emotion in the view of what was now so near at hand himself, &c.-a promise the most august of all: Thus does it reveal! peace? nay-the reverse of peace, in the will the Bridegroom entertain his friends [nay, ser- first instance. See on Matthew, 10. 34-36. vants) on the solemn Nuptial Day.' [BENGEL.) second nection of all this with the foregoing warnings about ...third watch-To find them ready to receive Him at Hypocrisy. Covetousness, and Watchfulness, is deeply any hour of day or night, when one might least of all solemn: My conflict hastens apace; Mine over, yours expect Him, is peculiarly blessed. A servant may be begins; and then, let the servants tread in their Mastruly faithful, even though taken so far unawares that ter's steps, uttering their testimony entire and fearless. he has not everything in such order and readiness for neither loving nor dreading the world, anticipating bis master's return as he thinks is due to him, and awful wrenches of the dearest ties in life, but looking both could and would have had if he had had notice forward, as I do, to the completion of their testimony, of the time of his coming, and so may not be willing to when, reaching the haven after the tempest, they shall open to him "immediately," but fly to preparation, and enter into the joy of their Lord." let his master knock again ere he admit him, and even then not with full joy. A too common case this with Christians. But if the servant have himself and all under his charge in such a state that at any hour when

but generally to all "servants" in My house.' faithful and wise - Fidelity is the first requisite in a servant, wisdom (discretion, and judgment in the exercise of his functions, the next. steward-house-steward, whose it was to distribute to the servants their allotted portion of food. shall make-will deem fit to be made. made him ruler over all he hath-will advance him to the highest post, referring to the world to come. See Matthew, 25. 21, 23) begin to beat, &c,-in the confidence that his Lord's return will not be speedy, throws off the servant and plays the master, maltreating those faithful servants who refuse to join him, seizing on and revelling in the fulness of his master's board; intending, when he has got his fill, to resume the mask of fidelity ere his master appear. cut him in sunder-a punishment not unknown in the East; cf. Hebrews, 11. 37, "Sawn asunder;" 1 Samuel, 15. 33; Daniel, 2. 6. the unbelievers-the unfaithful,' those unworthy of trust; Matthew, 24. 51, "the hypocrites"-falsely calling themselves "servants." knew not-i.e., knew but partially: for some knowledge is pre supposed both in the name "servant" of Christ, and his being liable to punishment at all. many...few stripes-degrees of future punishment proportioned to the knowledge sinned against. Even heathens are not without knowledge enough for future judgment; but the reference here is not to such. It is a solemn truth, and though general, like all other revelations of the future world, discloses a tangible and momentous principle in its awards. 49-53. to send

The con

54-59. NOT DISCERNING THE SIGNS OF THE TIME. 54. to the people-the multitude, a word of special warning to the thoughtless crowd, before dismissing them. See on Matthew, IC. 2, 3. how...not discern, &c.—

Parable of the Barren Fig-Tree.

LUKE, XIII.

able to perceive what a critical period that was for the Jewish Church. why not of yourselves. &c.-They might say. To do this requires more knowledge of Scrip ture and Providence than we possess; but He sends Lem to their own conscience, as enough to show them wbo He was, and win them to immediate discipleship when thou goest, &c-See on Matthew, 6. 25, 26. The stycy of the case with them, and the necessity, for ther ou afity, of immediate decision, was the object e these striking words.

CHAPTER XIII

Miscellaneous Teachings.
glorification of Christ. Cf. Matthew 21. 15. [TRENCH.]
said to the people-not daring directly to find fault
with the Lord, he seeks circuitously to reach Him
through the people, who were more under his influ-
ence, and whom he feared less.' (TRENCH.) 16. the
Lord-see on ch. 10. 1. hypocrite!-How the faithful
and true Witness" tears off the masks which men wear!
his ox. &c.-see on Matthew, 12. 9-13: and ch. 6 9. ought
not, &c.-How gloriously the Lord vindicates the supe-
rior claims of this woman, in consideration of the sad-
ness and long duration of her suffering, and of her
dignity notwithstanding, as an heir of the promise!

Ver 1-9. THE LESSON, REPENT OR PERISH,' SUG
STED BY TWO RECENT INCIDENTS, AND ILLUS 18-30, MISCELLANEOUS TEACHINGS. 18-21. mustard-
TEATED BY THE PARABLE OF THE BARREN FIG- seed leaven-see on Mark, 4. 30-32. The parable of
1-3. Galileans-possibly the followers of Judas "The Leaven" sets forth, perhaps, rather the inward
Galilee who, some twenty years before this, taught growth of the kingdom, while "the Mustard-seed"
Lat Jews should not pay tribute to the Romans, and seems to point chiefly to the outward. It being a wo-
whom we learn, from Acts, 5. 37, that he drew after man's work to knead, it seems a refinement to say that
a maltitude of followers who on his being slain "the woman" here represents the Church, as the instru-
were all dispersed. About this time that party would ment of depositing the leaven. Nor does it yield much
le at its height, and if Pilate caused this detachment satisfaction to understand the three measures of
e' them to be waylaid and put to death as they were meal" of that three-fold division of our nature into
cering their sacrifices at one of the festivals, that spirit, soul, and body," alluded to in 1 Thessalonians,
would be "mingling their blood with their sacrifices." 5 23, or of the threefold partition of the world among
GROTIUS, WEESTER & WILKINSON, but doubted by the three sons of Noah (Genesis, 10. 32), as some do. It
IN WETTE MEYER, ALFORD, &c.] News of this yields more real satisfaction to see in this brief parable
bag brought to our Lord, to draw out His views of just the all-penetrating and assimilating quality of the
ch, and whether it was not a judgment of Heaven, Gospel, by virtue of which it will yet mould all insti-
He simply points them to the practical view of the tutions and tribes of men, and exhibit over the whole
matter: 'These men are not signal examples of divine earth one "Kingdom of our Lord and of His Christ."
Teeance, as ye suppose; but every impenitent sinner (See on Revelation, 11, 15.) 23. Lord, &c.-one of those
- wurselves, except ye repent-shall be like monu- curious questions by talking of which some flatter
ments of the judgment of Heaven, and in a more awful themselves they are religious. said unto them the
sense. The reference here to the impending destruc- multitude; taking no notice of the man or his ques-
t of Jerusalem is far from exhausting our Lord's tion, save as furnishing the occasion of a solemn warn-
weighty words; they manifestly point to a "perdition ing not to trifle with so momentous a matter as "sal-
of a more awful kind-future, personal, remed less. 4. vation strive-The word signifies to 'contend' as for
5. tower in Siloam-probably one of the towers of the the mastery, to 'struggle,' expressive of the difficulty
ety wall, near the pool of Siloam. Of its fall nothing of being saved, as if one would have to force his way in.
is known. 69. fig-tree-Israel, as the visible witness strait gate-another figure of the same. See note on
for God in the world, but generally all within the pale Matthew, 7. 13, 14. for many will seek-desire, i.e., with
of the visible Church of God: a familiar figure, cf.
a mere wish or slothful endeavour, and shall not be
Isaiah, 5. 1-7; John, 15, 1-5; &c. vineyard-a spot se- acle because it must be made a life-and-death
lected for its fertility, separated from the surrounding struggle. Master of the house is risen up and hath shut
ds, and cultivated with special care, with a view to the door-awfully sublime and vivid picture! At
y to fruit. came and sought fruit-a heart turned present He is represented as in a sitting posture, as if
to God; the fruits of righteousness; cf. Matthew, 21. calmly looking on to see who will strive," while en-
34, and Isaiah, 5. 2, "He looked that it should bring trance is practicable, and who will merely "seek" to
feh fruit." He has a right to it, and will require it. enter in. But this is to have an end, by the great
aree years-a long enough trial for a fig-tree, and so Master of the house Himself rising and shutting the
denoting probably just a sufficient period of culture for door, after which there will be no admittance. Lord,
pritual fruit. The supposed allusion to the duration Lord- emphatic reduplication, expressive of the
of our Lord's ministry is precarious. cut it down-in- earnestness now felt, but too late. See on Matthew,
dignant language. cumbereth-not only doing no good, 7. 21, 22. 26, 27. See on the similar passage, Matthew, 7.
but wasting ground.
He answering. &c.-Christ, as
22, 23. eaten and drunk, &c.-we have sat with Thee at
ressor, loath to see it cut down so long as there the same table. taught in our streets-Do we not re-
was any hope, see v. 34. dig, &c.-loosen the earth member listening in our own streets to Thy teaching?
about it and enrich it with manure; pointing to changes Surely we are not to be denied admittance? But he
of method in the divine treatment of the impenitent, shall say, &c.-No nearness of external communion with
in order to fresh spiritual culture. if fruit, well- Christ will avail at the great day, in place of that
Genuine repentance, however late, avails to save. (ch."holiness without which no man shall see the Lord."
44 after that, &c.-The final perdition of such
as, after the utmost limits of reasonable forbearance,
are found fruitless, will be pre eminently and con
fessedly just (Proverbs, 1. 24-31; Ezekiel, 24, 13.)

17. WOMAN OF EIGHTEEN YEARS' INFIRMITY HEALED ON THE SABBATH. 11. spirit of infirmitycf.. 17," whom Satan bath bound.' From this it is probable, though not certain, that her protracted infirmity was the effect of some milder form of possession: yet she was "a daughter of Abraham," in the same gracious sense, no doubt, as Zaccheus, after his conversion, was "a son of Abraham. (ch. 19. 9) 12, 13. said, Woman... and laid-both at once. 14 with indigateh-not so much at the Sabbath violation as at the

Observe the style which Christ intimates that He will
then assume, that of absolute Disposer of men's eter-
nal destinies, and contrast it with His "despised and
rejected" condition at that time. 28, 29. See on Mat-
thew, 8. 11. 12.

31-35. MESSAGE TO HEROD. 31. and depart hence-
and 'go forward,' push on. He was on His way out of
Perea, East of Jordan, and in Herod's dominions,

journeying towards Jerusalen" (v. 22). Haunted by guilty fears, probably, Herod wanted to get rid of Him (see on Mark, 6. 14), and seems, from our Lord's answer, to have sent these Pharisees, under pretence of a friendly hint, to persuade Him that the sooner He got beyond Herod's jurisdiction the better it would be

Healing of a Dropsical Man.

LUKE, XIV.

for His own safety. Our Lord saw through both of them, and sends the cunning ruler a message couched in dignified and befitting irony. that fox-that crafty, cruel enemy of God's innocent servants. Behold I cast out devils and I do cures-q.d., Plot on and ply thy wiles; I also have My plans; My works of mercy are nearing completion, but some yet remain; I have work for to-day and to-morrow too, and the third day; by that time I shall be where his jurisdiction reaches not; the guilt of My blood shall not lie at his door; that dark deed is reserved for others.' He does not say, I preach the Gospel-that would have made little impression upon Herod-in the light of the merciful character of Christ's actions the malice of Herod's snares is laid bare. [BENGEL.] to-day, to-morrow, the third day-remarkable language expressive of successive steps of His work yet remaining, the calm deliberate ness with which He meant to go through with them, one after another, to the last, unmoved by Herod's threat, yet the rapid march with which they were now hastening to completion. (cf. John, 22. 18.) I shall be perfected-I finish My course,' 'I attain completion.' It cannot be that a prophet, &c.-q.d.. It would never do that,' &c.-awful severity of satire this upon "the bloody city!" He seeks to "Kill Me." does he? Ah! I must be out of Herod's jurisdiction for that. Go tell him I neither fly from him nor fear him, but Jerusalem is the prophet's slaughter-house.' 34, 35. O Jerusalem, &c.-See on Matthew, 23. 37, 39.

CHAPTER XIV.

Ver. 1-24. HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. 2. Man before him-Not one of the company, since this was apparently before the guests sat down, and probably the man came in hope of a cure, though not expressly soliciting it. [DE WETTE.] 3-6. See on Matthew, 12. 11, 12. 7-11. a parable-showing that His design was not so much to inculcate mere politeness or good manners, as underneath this to teach something deeper (v. 11). chief rooms-principal seats,' in the middle part of the couch on which they reclined at meals, esteemed the most honourable. wedding-and seating thyself at the wedding-feast. Our Lord avoids the appearance of personality by this delicate allusion to a different kind of entertainment than this of his host. [BENGEL.] the lowest-not a lower merely. [BENGEL.] with shame-To be lowest is only ignominious to him who affects the highest.' [BENGEL.] friend-said to the modest guest only, not the proud one, v. 9. [BENGEL.] worship-honour. The whole of this is but a reproduction of Proverbs, 25, 6, 7. But it was reserved for the matchless Teacher to utter articulately, and apply to the regulation of the minutest features of social life, such great laws of the Kingdom of God as that of v. 11, "WHOSOEVER," &c.-couching them in a chaste simplicity and proverbial terseness of style which makes them "apples of gold in a setting of silver." See on ch. 18. 14. 12-14. call not thy friendsJesus certainly did not mean us to dispense with the duties of ordinary fellowship, but, remitting these to their proper place, inculcates what is better. [BENGEL.] lest...a recompense be given thee-a fear the world is not afflicted with. [BENGEL.] The meaning, however, is that no exercise of principle is involved in it, as selfishness itself will suffice to prompt to it (Matthew, 5, 46, 47). call the poor-Such God Himself calls,' v. 21. [BENGEL.] blessed-acting from disinterested, god-like compassion for the wretched. 15-24. when one...heard...he said, Blessed, &c.-As our Lord's words seemed to hold forth the future "recompense" under the idea of a great Feast, the thought passes through this man's mind, how blessed they would be who should be honoured to sit down to it. Our Lord's reply is in substance this: The great Feast is prepared already; the invitations are issued, but declined; the

Teachings at a Sabbath Fast

feast, notwithstanding, shall not want abundance
guests; but not one of its present contemners-wi
shall yet come to sue for admission-shall be allow
to taste of it.' This shows what was lacking in t
seemingly pious exclamation of this man. It w
Balaam's, "Let me die the death of the righteous, ai
let my last end be like his" (Numbers, 23. 19), witho
any anxiety about living his life; fondly wishing th
all were right with him at last, while all heedless
the precious present. a grea: supper-Cf. Isaiah, 25.
bade many- historically, the Jews (see on Matthe
22. 3); generally, those within the pale of professed d
cipleship. supper time...all now ready-pointing u
doubtedly to the now ripening preparations for t
great Gospel call. See on Matthew, 22. 4. all began
make excuse-Cf. Matthew, 22.5. Three excuses, giv
as specimens of the rest, answer to "the care of th
world" (v. 18)," the deceitfulness of riches" (v. 19:, ar
"the pleasures of this life" (v. 20, which "choke t
word" (Matthew, 13. 22, and ch. 8. 14). Each diffe
from the other, and each has its own plausibility, b
all come to the same result: 'We have other things
attend to, more pressing just now.' Nobody is repr
sented as saying, I will not come; nay, all the answe
imply that but for certain things they would com
and when these are out of the way they will come.
it certainly is in the case intended, for the last wor
clearly imply that the refusers will one day becom
petitioners. came and told, &c.-saying as in Isaia
63. 1. It is the part of ministers to report to the Lo
in their prayers the compliance or refusal of the
hearers.' [BENGEL.] angry-in one sense a gracion
word, showing how sincere he was in issuing his inv
tations (Ezekiel, 33. 11). But it is the slight put upg
him, the sense of which is intended to be marked
this word. streets and lanes-historically, those with
the same pale of "the city" of God as the form
class, but the despised and outcasts of the nation, u
"publicans and sinners" (TRENCH]; generally,
similar classes, usually overlooked in the first prov
sion for supplying the means of grace to a communit
half heathen in the midst of revealed light, and
every sense miserable. yet there is room-Impiyu
that these classes had embraced the invitation Ma
thew, 21. 32; Mark, 12, 37, last clause; John, 7. 48, 41
and beautifully expressing the longing that should t
the hearts of ministers to see their Master's table fille
highways and hedges-outside the city altogether:
torically, the heathen, sunk in the lowest depths
spiritual wretchedness, as being beyond the pale of
that is revealed and saving, "without Christ, strange
from the covenant of promise, having no hope, a
without God in the world" (Ephesians, 2. 12; gen
ally, all such still. Thus, this parable prophetical
contemplates the extension of the kingdom of God
the whole world; and spiritually, directs the Gos
invitations to be carried to the lowest strata, and
brought in contact with the outermost circles, of
man society. compel them to come in-not as if th
would make the "excuses" of the first class, bat
cause it would be hard to get them over two diffic
ties: (1.) We are not fit company for such a fes
(2.) We have no proper dress, and are ill in order
such a presence.' How fitly does this represent
difficulties and fears of the sincere! How is this m
Take no excuse-make them come as they are-bri
them along with you.' What a directory for minist
of Christ! that my house may be filled-Grace no m
than nature will endure a vacuum.' [BENGEL] I
unto you, that none-Our Lord here appears to th
off the veil of the parable, and proclaim the Sup
His Own, intimating that when transferred and tra
formed into its final glorious form, and the refus
themselves would give all for another opportunity
will not allow one of them to taste it. (N.B.-

Jarable must not be confounded with that of Proverbs, 14-33, The Marriage Supper, Matthew, 22. 2-14.)

"

Welcomed by Christ.

many years and not at any time transgressed His commandment (in the outrageous sense of the prodigal). 5. ADDRESS TO GREAT MULTITUDES TRAVEL- See on v. 29, 31. In other words, such as have grown LING WITH HIM. 25 great multitudes with him-on up from childhood in the fear of God and as the sheep His final journey to Jerusalem. The "great multi- of His pasture. Our Lord does not say "the Pharitades" were doubtless people going to the Passover, sees and scribes" were such; but as there was undoubtwho moved along in clusters (ch. 2. 44), and who on this edly such a class, while "the publicans and sinners" ccasion falling in with our Lord had formed them- were confessedly the strayed sheep and the prodigal ves into one mass about Him. 26, 27. If any man, children. He leaves them to fill up the place of the -See on Matthew, 10. 34-36, and Mark, 8. 34, 35. other class, if they could. 8-10. II. THE LOST COIN. 2833. which of you, &c.-Common sense teaches men sweep the house-not done without dust on man's not to begin any costly work without first seeing that part. [BENGEL.] Likewise-on the same principle. they have wherewithal to finish. And he who does joy, &c.-Note carefully the language here:-not 'joy otherwise exposes himself to general ridicule. Nor on the part, but "joy in the presence of the angels of vul any wise potentate enter on a war with any hostile God." True to the idea of the parables. The Great power without first seeing to it that, despite formid- Shepherd, The Great Owner Himself, is He whose the abie odds (two to one), he be able to stand his ground joy properly is over His own recovered property; but and if he has no hope of this, he will feel that nothing so vast and exuberant is it (Zechariah, 3. 17), that as remains for him but to make the best terms he can. if He could not keep it to Himself, He "calleth His "Even so," says our Lord, 'in the warfare you will friends and neighbours together"-His whole celestial each have to wage as my disciples, despise not your family-saying, "Rejoice WITH ME, for I have found eneiny's strength, for the odds are all against you; and My sheep-My piece," &c. In this sublime sense it you had better see to it that, despite every disadvan-is "joy." before "or in the presence of the angels" Lage, you still have wherewithal to hold out and win they only catch the flying joy,' sharing it with Him! the day, or else not begin at all and make the best you The application of this to the reception of those pubcan in such awful circumstances.' In this simple sense licans and sinners that stood around our Lord is grand of the parable-(STIEN, ALFORD, &c., go wide of the in the extreme: 'Ye turn from these lost ones with diswark bere in making the enemy to be God, because of dain, and because I do not the same, ye murmur at it: "conditions of peace," v. 32-two things are taught: but a very different feeling is cherished in heaven: fie Better not begin (Revelation, 3. 15), than begin and There, the recovery of even one such outcast is watchnot finish. (2.) Though the contest for salvation be oned with interest and hailed with joy; nor are they left car part an awfully unequal one, the human will, in the exercise of that "faith which overcometh the world" (1 John, 5. 4), and nerved by power from above, which "out of weakness makes it strong" (Hebrews, 11. 1 Peter, 1. 5), becomes heroical and will come off more than conqueror." But without absolute surmader of self, the contest is hopeless. v. 33. 34, 35. salt, e-See on Matthew, 5. 13-16; and Mark, 9. 50.

CHAPTER XV.

to come home of themselves or perish; for lo! even now the great Shepherd is going after His lost sheep, and the Owner is making diligent search for the lost property; and He is finding it too, and bringing it back with joy, and all heaven is full of it.' (Let the reader mark what sublime claims for Himself our Lord

covertly puts in here-as if in Him they beheld, all unknown to themselves, nothing less than heaven in the habiliments of earth, the Great Shepherd above, clothed in a garment of flesh, come "to seek and to save that which was lost!") 11-32. III. THE PRODIGAL SON. 12. the younger-as the more thoughtless. said, &c.-weary of restraint, panting for independence, unable longer to abide the check of a father's eye. This is man, impatient of divine controi, desiring

Ver. 1-32. PUBLICANS AND SINNERS WELCOMED BY CHRIST-THREE PARABLES TO EXPLAIN THIS. 1 drew near all the publicans and sinners, &c.-drawn around Him by the extraordinary adaptation of His teaching to their case, who, till He appeared-at least Ha forerunner-might well say, "No man careth for my soul" 2. murmured, saying, &c.-took it ill, were to be independent of God, seeking to be his own masandalized at Him, and insinuated (on the principle ter; that sin of sins, in which all subsequent sins are sta tan is known by the company he keeps) that included as in their germ, for they are but the unfolding He must have some secret sympathy with their charac- of this one. [TRENCH.] he divided, &c. -Thus 'God, tr. Bat O what a truth of unspeakable preciousness when His service no longer appears a perfect freedom, do their lips, as on other occasions, unconsciously and man promises himself something far better else utter! Now follow three parables representing the where, allows him to make the trial: and he shall disrger: (1.) in his stupidity: (2.) as all-unconscious of cover, if need be by saddest proof, that to depart from his best condition; (3.) knowingly and willingly Him is not to throw off the yoke, but to exchange a tranged from God. [BENGEL.] The first two set forth light yoke for a heavy one, and one gracious Massking love of God; the last, His receiving love. ter for a thousand imperious tyrants and lords." ITRESCH.) 37. L. THE LOST SHEET OCCUrring (TRENCH.) 13. not many days-intoxicated with his , Matthew, 18. 12-14; but there to show how pre-new-found resources, and eager for the luxury of using cous one of His sheep is to the good Shepherd, here, them at will. a far country-beyond all danger of inwidely, will seek it out, and when he hath found will the inward monitor (Isaiah, 65. 2) would be silenced that the shepherd, though it stray never so terference from home. wasted, &c. So long as it lasted. rejoice over it, leave the ninety and nine-bend all His (Isaiah, 9, 10; 57. 10; Amos, 4. 6-10). riotous livingattention and care, as it were, to the one object of recov- v. 30," with harlots." Ah! but this reaches farther than lost all the diversified means which God sets in operation they are in fact ever spoken of as one and the same sin, remain.' go after until, &c. pointing to Scripture fornication is the standing image of idolatry; for recovering sinners. 6. Rejoice with me, &c.-The considered now in its fleshly, now in its spiritual asprinciple here is, that one feels exuberant joy to be pect' (Jeremiah, 3.; Ezekiel, 16. and 17.). (TRENCH.] almost too much for himself to bear alone, and is posi- 14. when he had spent all...a mighty famine-a mysteri Lvely relieved by having others to share it with him. ous providence holding back the famine till he was in See on v. 19.) ninety-nine just...needing no repentance- circumstances to feel it in all its rigour. Thus, like

Lot angels, whose place in

these parables is very differ

ent from this; but those represented by the prodigal's mighty deep at the mercy of the waves, does the sinner well-behaved brother, who have "served their Father feel as if "the stars in their courses were fighting

Jonah, whom the storm did not overtake till on the

Parable of

LUKE, XVI.

the Prodigal Son.

I have clothed thee with change of raiment; and they clothed him with garments" (Isaiah, 61. 10; Revelation. 3. 18). a ring-Cf. Genesis. 41. 42; James, 2. 2. shoesslaves went barefoot. Thus, we have here a threefold symbol of freedom and honour, restored, as the fruit of perfect reconciliation. 23. the fatted calf-kept for festive occasions. 24. my son-now twice his son. dead...lost-to me; to himself-to my service, my satisfaction; to his own dignity, peace, profit. alive again field-engaged in his father's business: cf. 29. "These many years do I serve thee." 28. came his father out and entreated him-"Like as a father pitieth his children, so the Lord pitieth them that fear Him" (Psalm 103. 13). As it is the elder brother who now errs, so it is the same paternal compassion which had fallen on the neck of the younger that comes forth and pleads with the elder. 29. these many years... neither transgressed at any time. &c.-The words are not to be pressed too far. He is merely contrasting his constancy of love and service with the conduct of his brothers; just as Job, resenting the charge of hypocrisy by his friends, speaks as if nothing could be laid to his charge (Job, 23. 10-12), and David too (Psalm 18. 20-24. The father attests the truth of all he says. never a kid-I say not a calf, but not even a kid. that I might make merry with my friends-Here lay his misapprehension. It was no entertainment for the gratification of the prodigal: it was a father's expression of the joy he felt at his recovery. thy son...thy living-How unworthy a reflection on the common father of both, for the one not only to disown the other, but fling him over upon his father, as if he should say, Take him, and have joy of him! 31. Son, &c.-The father resents not the insult

against him (Judges, 5, 20). in want-the first stage | 4, 5. "Take away the filthy garments from him; behold of his bitter experience, and preparation for a change. 15. joined himself, &c.-his pride not yet humbled, unable to brook the shame of a return. to feed swineGlad to keep life in any how, behold the son sunk into a swine-herd, among the Jews, on account of the prohibition of swine's flesh, emphatically vile! He who begins by using the world as a servant, to minister to his pleasure, ends by reversing the relationship. [TRENCH. 16. would fain have filled-rather, was fain to fill,' ate greedily of the only food he could get. the...found-to all these. merry-See on v. 10. 25. in the husks the hulls of a leguminous plant which in the East is the food of cattle and swine, and often the nourishment of the poorest in times of distress.' (STIER.] no man gave him-not this food, for that he had, but anything better (Jeremiah, 30. 14). This was his lowest depth perishing unpitied, alone in the world, and ready to disappear from it unmissed! But this is just the blessed turning-point; midnight before dawn of day (2 Chronicles, 12. 8; 33. 11-13; Jeremiah, 2. 19). came to himself-Before, he had been "beside himself" (Ecclesiastes. 9. 3), in what sense will presently appear? how many hired, &c.-What a testimony to the nature of the home he had left! But did he not know all this ere he departed and every day of his voluntary exile? He did, and he did not. His heart being wholly estranged from home and steeped in selfish gratifica tions, his father's house never came within the range of his vision, or but as another name for bondage and gloom. Now empty, desolate, withered, perishing home, with all its peace. plenty, freedom, dignity, starts into view, fills all his visions as a warm and living reality, and breaks his heart. 18. "I WILL ARISE AND GO TO MY FATHER!" The change has come at last, and what a change !-couched in terms of such exquisite simplicity and power as if expressly framed for all-how could he, after the largeness of heart which had heart-broken penitents. Father, &c.-Mark the term. Though "no more worthy to be called his son," the prodigal sinner is taught to claim the degraded and defiled, but still existing relationship, asking not to be made a servant, but remaining a son to be made "as a servant," willing to take the lowest place and do the meanest work. Ah! and is it come to this? Once it was. Any place rather than home. Now, O that home, could I but dare to hope that the door of it would not be closed against me, how gladly would I take any place and do any work, happy only to be there at all. Well, that is conversion-nothing absolutely new, yet all new; old familiar things seen in a new light and for the first time as realities of overwhelming magnitude and power. How this is brought about the parable says not. (We have that abundantly elsewhere, Philippians, 2. 13, &c.) Its one object is to paint the welcome home of the greatest sinners, when (no matter for the present how) they "arise and go to their Father." 20. a great way off-O yes, when but the face is turned homeward, though as yet far, far away, our Father recognises His own child in us, and bounds to meet us-not saying, Let him come to me and sue for pardon first, but himself taking the first step. fell on his neck and kissed him-What! In all his filth? Yes. In all his rags? Yes. In all his haggard, shattered wretchedness? Yes. "Our Father who art in heaven." is this Thy portraiture? It is even so (Jeremiah, 31. 20). And because it is so I wonder not that such incomparable teaching hath made the world new. 21. Father, I have sinned, &c. This confession is uttered after the kiss of reconciliation' (Ezekiel, 16. 63). [TRENCH.] 22. but the Father said, &c.-The son has not said all he purposed, not so much because the father's demonstrations had rekindled the filial, and swallowed up all servile, feeling (TRENCH) (see on the word"Father," v. 18). but because the father's heart is made to appear too full to listen, at that moment, to more in this strain, the best robe-Cf. Zechariah, 3.

kissed the returning prodigal? He calmly expostulates with him. Son, listen to reason. What need for special, exuberant joy over thee? Didst thou say, “* Lo, these many years do I serve thee?" In that saidst thou truly: but just for that reason do I not set the whole household a rejoicing over thee. For thee is reserved what is higher still-a tranquil life-long satisfaction in thee, as a true-hearted faithful son in thy father's house. nor of the inheritance reserved for thee is aught alienated by this festive and fitting joy over the once foolish but now wise and newly-recovered one. 32. it was meet-Was it possible he should simply take his longvacant place in the family, without one special sign of wonder and delight at the change? Would that have been nature?' But this being the meaning of the festivity, it would for that very reason be temporary. In time, the dutifulness of even the younger son would become the law and not the exception; he too at length might venture to say, "Lo, these many years do I serve thee;" and of him the father would say, "Son, thou art ever with me." In that case, therefore, it would not be "meet that they should make merry and be glad." The lessons are obvious, but how beautiful! (1.) The deeper sunk and the longer estranged any sinner is, the more exuberant is the joy which his recov ery occasions. (2.) Such joy is not the portion of those whose whole lives have been spent in the service of their Father in heaven. (3.) Instead of grudging the want of this, they should deem it the highest testimony to their life-long fidelity, that something better is reserved for them-the deep, abiding complacency of their Father in heaven.

CHAPTER XVI.

Ver. 1-31. PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. 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