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liever afraid. Readiness for the return of Christ to this world implies nothing which is impossible and unattainable. It requires no angelical perfection. It requires no man to forsake his family, and retire into solitude. It requires nothing more than the life of repentance, faith, and holiness. The man who is living the life of faith in the Son of God is the man whose "loins are girded," and whose "light is burning." Such a man may have the care of kingdoms on him, like Daniel,-or be a servant in a Nero's household, like some in Paul's time. All this matters nothing. If he lives looking unto Jesus, he is a servant who can "open to Him immediately." Surely it is not too much to ask Christians to be men of this kind. Surely it was not for nothing that our Lord said, "The Son of Man cometh at an hour when ye think not."

Are we ourselves living as if we were ready for the second coming of Christ? Well would it be if this question were put to our consciences more frequently. It might keep us back from many a false step in our daily life. It might prevent many a backsliding. The true Christian should not only believe in Christ, and love Christ. He should also look and long for Christ's appearing. If he cannot say from his heart, "Come, Lord Jesus," there must be something wrong about his soul.

NOTES. LUKE XII. 32-40.

32.-[Little flock.] The Greek word which we render "flock," is a diminutive, meaning literally "little flock." The addition of the adjective which we translate "little," increases the tenderness of the whole expression.

[It is your Father's good pleasure.] This would be rendered literally, "Your Father is well pleased." It is the same expression which is used in the well known places, Matt. iii. 17; xvii. 5. Mark i. 11. Luke iii. 22. Let it be noted that our Lord

lays special stress in this passage on the Fatherly relation of God to all believers, as an antidote to over-carefulness and anxiety. 33.-[Sell that ye have, &c.] This expression, if not confined to the Apostles, but applied generally to all believers, must evidently be interpreted with some scriptural limitation. There is nothing in the Acts or the Epistles, which shows that believers, in the primitive church, were expected to sell all their property, as soon as they were converted. On the contrary, St. Peter's words to Ananias, seem to show that it was quite optional with converts to sell their property or keep it. (Acts v. 4.) St. Paul goes even further, and says that "if a man provides not for his own, he has denied the faith, and is, worse than an infidel." (1 Tim. v. 8.)

The whole verse is a strong figurative exhortation to selfdenial, liberality, and careful provision for the soul. An excessively literal interpretation lands us in insuperable difficulties. It will surely not be said that Christians ought literally to provide themselves "bags." Once concede that a figure is used, and a figurative explanation of the whole verse must be reasonably conceded.

The "thief" in the verse represents sudden and violent loss,; "the "moth" gradual and silent waste or exhaustion.

35.-[Loins be girded.] This is a figure drawn from the habits of dressing which prevailed in our Lord's time, and which are general at the present day throughout the East. Long flowing garments were the ordinary attire that men wore. When any thing was to be done requiring bodily exertion, the first thing needful was to gird up the loins, or tie the garments tightly round the waist.

[Your lights burning.] To see the full force of this expression, we should read the parable of the ten virgins. (Matt. xxv. 1.) Marriages often took place in the evening. It was the duty of the servants to meet the wedding party with lighted torches. The verse before us is an exhortation to be in an attitude of constant preparation to meet the bridegroom Jesus Christ at His second advent.

37.-[He shall gird himself, &c.] This is perhaps one of the most wonderful promises which is made to believers anywhere in the New Testament. It must probably be interpreted figur atively. The meaning evidently is, that there is no degree of honour and glory which the Lord Jesus will not gladly bestow on those who are found ready to meet Him, in the day of His second advent. Some think that there will be, in some way, a literal fulfilment of this promise, and that our Lord refers to this, when he says at the last supper, "I will not drink of the fruit of the vine, until the kingdom of God shall come." (Luke xxii. 18.) A reference to the same literal fulfilment is also supposed to exist in Isaiah xxv. 6.

Pearce says, "We may gather from this verse that it was the custom in those days, as it was not long since among us, for the bridegroom at a wedding supper to wait upon the company as a servant."

38.-[Second watch...third watch. These expressions are figurative. The night was divided into four watches. The second watch was from nine to twelve, and the third from twelve to three. The uncertainty of the time of the Lord's advent, and the duty of being always ready for it, are the lessons of the

verse.

39.-[What hour the thief would come.] This is a parabolic sentence, intended to teach us that the "day of the Lord so cometh as a thief in the night;" (1 Thess. v. 2.) and that there is no safety for Christians, excepting in constant readiness for it. 40.-[The Son of man cometh.] Let it be noted that the coming here spoken of, is the second personal advent of our Lord Jesus Christ, at the end of this dispensation. To apply the expression, as some do, to death, is an entire perversion of Scripture. The coming of the Lord is one thing, and death is another.

LUKE XII. 41-48.

41 Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?

42 And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his houshold. to give them their portion of meat in due season?

43 Blessed is that servant, whom his lord when he cometh shall find so doing.

44 Of a truth I say unto you, that he will make him ruler over all that he hath.

45 But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and

drink, and to be drunken;

46 The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.

47 And that servant which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.

48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.

We learn from these verses, the importance of doing, in our Christianity. Our Lord is speaking of His own second coming. He is comparing His disciples to servants waiting for their master's return, who have each their own work to do during His absence. "Blessed,"

He says, "is that servant, whom his lord, when he cometh, shall find so doing."

The warning has doubtless a primary reference to ministers of the Gospel. They are the stewards of God's mysteries, who are specially bound to be found "doing," when Christ comes again. But the words contain a further lesson, which all Christians would do well to consider. That lesson is, the immense importance of a working, practical, diligent, useful religion.

The lesson is one which is greatly needed in the churches of Christ. We hear a great deal about people's intentions, and hopes, and wishes, and feelings, and professions. It would be well if we could hear more about people's practice. It is not the servant who is found wishing and professing, but the servant who is found "doing" whom Jesus calls "blessed."

The lesson is one which many, unhappily, shrink from giving, and many more shrink from receiving. We are gravely told that to talk of "working," and "doing," is legal, and brings Christians into bondage! Remarks of this kind should never move us. They savour of ignorance or perverseness. The lesson before us is not about justification, but about sanctification,-not about faith, but about holiness. The point is not what a man should do to be saved, but what ought a saved man to do? The teaching of Scripture is clear and express upon this subject. A saved man ought to be "careful to maintain good works." (Tit. iii. 8.) The desire of a true Christian ought to be, to be found "doing."

If we love life, let us resolve by God's help, to be doing" Christians. This is to be like Christ,-He

"went about doing good." (Acts x. 38.) This is to be like the apostles,-they were men of deeds even more than of words. This is to glorify God," Herein is my Father glorified, that ye bear much fruit." (John xv. 8.) This is to be useful to the world,-"Let your light so shine before men, that they may see your good works, and glorify your Father in heaven." (Matt. v. 16.)

We learn, secondly, from these verses, the awful danger of those who neglect the duties of their calling. Of such our Lord declares, that they shall be "cut in sunder, and their portion appointed with the unbelievers." These words no doubt apply especially to the ministers and teachers of the Gospel. Yet we must not flatter ourselves that they are confined to them. They are probably meant to convey a lesson to all who fill offices of high responsibility. It is a striking fact that when Peter says at the beginning of the passage, "Speakest thou this parable to us, or even to all?" our Lord gives him no answer. Whosoever occupies a position of trust, and neglects his duties, would do well to ponder this passage, and learn wisdom.

The language which our Lord Jesus uses about slothful and unfaithful servants, is peculiarly severe. Few places in the Gospels contain such strong expressions as this. It is a vain delusion to suppose that the Gospel speaks nothing but "smooth things." The same loving Saviour who holds out mercy to the uttermost to the penitent and believing, never shrinks from holding up the judgments of God against those who despise His counsel. Let no man deceive us on this subject. There is a hell for such an one as goeth on still in his wickedness, no less than a

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