[They may receive me.] Let it be noted that the expression "they" is here used generally and indefinitely. We are not told to whom it is applied. Precisely the same expression will be found in the ninth verse.

6. [An hundred... fifty.] The dishonesty of the steward, we should observe, consisted in this:-He struck off part of what was due to his master. He remitted debts which were lawfully due to his lord. Instead of attending to his employer's interest, he robbed him, and made a present to his debtors. His master apparently had no means of checking this dishonesty. If his steward told him that a debtor only owed him one half, or one fifth, of his real debt, he could apparently only take it for granted that the statement was correct.

[Of oil.] We should remember that olive oil was largely used in eastern countries, and formed a large portion of the annual produce of the land.

8.-[The lord commended.] Let it be always noted in reading this parable, that the expression "lord" here, does not mean the Lord Jesus Christ. It is the "master or lord" of the unjust steward. He saw the result of the steward's schemes, in his reception at his creditors' houses. It is not, however, quite clear that he saw that he himself had been cheated.

Compare with this expression the words of David, "Men will praise thee when thou doest well unto thyself.” (Psa. xlix. 18.)

Perhaps it is well to mention here, that some think the dealings of the steward with his lord's debtors were not really so dishonest and fraudulent as they appear to us in the present day. They say that this steward had a plenary power to remit or abate part of the debts due to his master, and that he simply exercised this power at a time when it very much promoted his own interests. If this explanation were true, it would certainly account for the absence of angry expressions on the part of the master. But it is an explanation which is slenderly supported.

[The unjust steward.] The Greek words here are remarkable. They mean literally the "steward of unrighteousness." The expression translated the "unjust judge,” in Luke xviii. 6, is precisely similar.

[Done wisely.] The word translated "wisely," might have been better rendered "prudently." The wisdom commended in the steward, is wisdom in attending to his own interests. It is not wisdom unto salvation. The Greek adjective of the adverb "wisely," is the very word that is used in the Septuagint about the serpent in Genesis iii. 1: "He was more 'subtle' than all the beasts.

[Children of the world.] This expression means worldly people; and the opposite expression, "children of light," means

godly people, people who follow the light, and walk in the light. See John xii. 36: Ephes. v. 8. Compare also Luke vii. 35.

In their generation wiser.] The meaning of this expression is, "The children of this world are wiser towards their generation -that is, in what relates to this world-than the children of light are towards their generation—that is, in what relates to the kingdom of God." It might even be rendered more closely, "The children of this world are wiser towards their own generation, that is, in their intercourse with worldly people like themselves, than the children of light are in their intercourse with their own brethren."

9. [Make to yourselves friends, &c.] The meaning of this saying of our Lord's is often much misunderstood. The true sense of it I believe to be as follows, "Make to yourselves friends with your money,-by a right use of it,-in order that when ye die, ye may be received into everlasting habitations."

[Friends.] This question is often raised who these friends are, whom we are to "make" in life, and to be "received by" in death. Some have thought the Three persons of the Trinity are intended,- -some the angels, and some the people to whom our money has done good.

I cannot assent to any of these three views. The expression appears to me to be general and indefinite, and to be borrowed from the conduct of the unjust steward, in order to make the lesson more pointed. The meaning seems to me to be no more than this, “Use your money with an eye to the future, as the steward did his. Spend your money in such a way that your expenditure shall be a friend to you, and not a witness against you in another world."

[The mammon of unrighteousness.] This is a very remarkable expression. It means "riches." But why "riches" are so called in this chapter and no where else in the Bible, we do not know. The word "mammon" is Syriac; or, according to Augustine, Punic. It means, all are agreed, riches or gain. Some think that it was a name given to the god of riches. But this is questionable.

The expression, "riches of unrighteousness," is very peculiar. Some think that our Lord meant "riches acquired unrighteously," like "treasures of wickedness." (Prov. x. 2.)-Some think that He meant "riches which in the nature of things can never be got without some unrighteousness or sin."-Some think that He meant "uncertain, unstable riches."-This last, compared with the expression, "true riches," in the 11th verse, appears most likely to be the true meaning. Pearce quotes in support of this view, John vii. 18, and 2 Thes. ii. 12. Compare 1 Tim. vi. 17. [When ye fail.] This expression evidently means "when ye die." It is very peculiar, and the Greek word is only found in this sense here. It is the root of our English word "eclipse."

[They may receive you.] I cannot believe that this expression refers either to the Trinity, the angels, or the persons whom we have helped with our money. I regard it as indefinite, and signifying only" ye may be received." The same sort of expression is found in Matt. i. 23. v. 15; Luke xii. 20; Acts vii. 6 ; 1 Thess. v. 3; Rev. vi. 4.

[Everlasting habitations.] mean heaven.

This expression must evidently The word translated "habitations," is translated "tabernacles" in every other place where it is found in the New Testament.

In leaving this verse, I will mention two cautions which should always be remembered in interpreting it.—On the one hand let us beware of supposing that by any use of money we can purchase to ourselves God's favour and the pardon of our sins. Heaven is not to be bought. Any such interpretation of the verse is most unscriptural.-On the other hand, let us beware of shutting our eyes against the doctrine which the verse unmistakeably contains. That doctrine plainly is, that a right use of our money in this world, from right motives, will be for our benefit in the world to come. It will not justify us. It will not bear the severity of God's judgment, any more than other good works. But it shall be an evidence of our grace, which shall befriend our souls. There is such a thing as" laying up treasure in heaven," and "laying up a good foundation against the time to come." (Matt. vi. 20; 1 Tim. vi. 19.)

10.-[Faithful...least...much.] This verse seems to be used in a proverbial way. It is an acknowledged truth, that a man's conduct in little things is a sure test of what he is likely to do in great things, and that when a man is unfaithful in small matters, we do not expect him to be faithful in important ones. The application of this principle is made in the two following verses. 11.—[If therefore...not been faithful.] The argument in this and the following verse is one and the same, though the expressions are different. The "unrighteous mammon" here means "money." The "true riches" mean treasure in heaven. The doctrine is, that he who is dishonest and unfaithful in the discharge of his duties on earth, must not expect to have heavenly treasure, or to be saved.

12. [That which is another man's.] The argument in this verse is like that of the preceding one.-) -Money is called "that which is another man's," because it passes from one to another, and is never our own long.—Eternal life is called "that which is your own," because it is the only property which endures for ever. Everything else that we have is only a loan from God, and may be withdrawn any day. Grace and peace once given are an everlasting possession. Once ours they are ours to all eternity.

LUKE XVI. 13-18.

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.

THESE verses teach us, firstly, the uselessness of attempting to serve God with a divided heart. Our Lord Jesus Christ says, "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.”

The truth here propounded by our Lord appears, at first sight, too obvious to admit of being disputed. And yet the very attempt which is here declared to be useless is constantly being made by many in the matter of their souls. Thousands on every side are continually trying to do the thing which Christ pronounces impossible. They are endeavouring to be friends of the world and friends of God at the same time. Their consciences are so far enlightened, that they feel they must have some religion. But their affections are so chained down to earthly things, that they never come up to the mark of being true Christians. And hence they live in a state of constant discomfort. They have too much religion to be happy in the world, and they have too much of the world in their hearts to be happy in their religion. In short, they waste their time in labouring to do that which can

Р

not be done. They are striving to "serve God and mam

mon."

He that desires to be a happy Christian, will do well to ponder our Lord's sayings in this verse. There is perhaps no point on which the experience of all God's saints is more uniform than this, that decision is the secret of comfort in Christ's service. It is the half-hearted Christian who brings up an evil report of the good land. The more thoroughly we give ourselves to Christ, the more sensibly shall we feel within "the peace of God which passeth all understanding." (Phil. iv. 7.) The more entirely we live, not to ourselves, but to Him who died for us, the more powerfully shall we realize what it is to have "joy and peace in believing." (Rom. xv. 13.) If it is worth while to serve Christ at all, let us serve Him with all our heart, and soul, and mind, and strength. Life, eternal life, after all, is the matter at stake, no less than happiness. If we cannot make up our minds to give up everything for Christ's sake, we must not expect Christ to own us at the last day. He will have all our hearts or none. "Whosoever will be a friend of the world is the enemy of God." (James iv. 4.) The end of undecided and half-hearted Christians will be to be cast out for ever.

These verses teach us, secondly, how widely different is the estimate set on things by man from that which is set on things by God. Our Lord Jesus Christ declares this in a severe rebuke which he addresses to the covetous Pharisees who derided Him. He says, "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."