Print Page - The Parables

The parables of Jesus are treasure houses of wisdom masterfully woven in story form. They are deep, theological, practical, sometimes confusing, but always worth the effort needed to unlock their mysteries.
Basically, a parable is a short story with a moral lesson. Jesus’ parables teach a series of moral concepts using the culture of the times. Though the parables have much to offer to us in the present day via a casual reading, they have even more to offer when we understand the culture of the time and examine them in that light. For instance, in the story of the Prodigal son, when the son asked for his father’s inheritance, that was equivalent to saying he didn’t care if his father lived or died. He just wanted his money. Why? Because a son never ever asked for an inheritance until after the death of his parent. To do so prematurely was to imply he wished his parent’s death!
There are many such cultural gems waiting for us to discover. When laid in the rich framework of the parables, we can see the majestic beauty and power of Jesus’ living words reflected in the light of His truth...and we are not left unaffected.
In the presentation of these parables, I have gleaned heavily from the book Poet & Peasant and Through Peasant Eyes, by Kenneth E. Bailey. This book forced open my eyes when reading the parables caused me to see things in them I had never thought of before.
It is important to know that the nobleman of ancient Israel did not run, but walked at a dignified pace. Then what does this mean when the Prodigal’s father runs to his son?
Isolation from impure food and people was especially crucial for the Pharisees when they sat down to eat. How do we consider this when the Pharisee asked Jesus to eat with him and provided no means for Jesus to wash?
A person’s ethnic background could be seen through his speech and his clothes. How does this bear upon the Good Samaritan parable where the man is left unconscious and naked?
A woman could be divorced for letting her hair down in public. What does this mean when the woman wet Jesus’ feet with her tears and wiped them with her hair?

The parables used familiar symbols so the listener could relate and, if need be, be shocked. Whatever the outcome in the hearer, the parables required a response. Either the hearer was to change a behavior, or a thought, or a belief, or something else. But change is the reason for the parables.
They were not simply stories. They were living words from the mouth of God.

Candle Under a Bushel

Mt 5:14 Ye are the light of the world. A city that is set on an hill cannot be hid. (KJV)

14 Ye are the light of the world. A city set on a hill cannot be hid. (ASV)

Barnes

Verse 14. The light of the world. The light of the world often denotes the sun, Joh 11:9. The sun renders objects visible, shows their form their nature, their beauties, and deformities. The term light is often applied to religious teachers. See Joh 1:4; 8:12; Isa 49:6. It is pre-eminently applied to Jesus in these places; because he is, in the moral world, what the sun is in the natural world. The apostles, and Christian ministers, and all Christians, are lights of the world, because they, by their instructions and examples, show what God requires, what is the condition of man, what is the way of duty, peace, and happiness--the way that leads to heaven.

A city that is set on an hill, etc. Many of the cities of Judea were placed on the summits or sides of mountains, and could be seen from afar. This was the case with Jerusalem; and it is said by Maundrell, that near the place where our Saviour is supposed to have delivered his sermon, there is still such a town, called Saphat, anciently This can Bethesda. be seen far and near. Perhaps Jesus pointed to such a city, and told his disciples that they were like it. They were seen from far. Their actions could not be hid. The eyes of the World were upon them. They must be seen; and as this was the case, they ought to be holy, harmless, and undefiled.

{i} "light" Php 2:15

Mt 5:15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. {a bushel: the word in the original signifieth a measure containing about a pint less than a peck} (KJV)

15 Neither do men light a lamp, and put it under the bushel, but on the stand; and it shineth unto all that are in the house. (ASV)

Verse 15. Neither do men light a candle, etc. Jesus proceeded here to show them that the very reason why they were enlightened was, that others might also see the light, and be benefited by it. When men light a candle, they do not conceal the light, but place it where it may be of use. So it is with religion. It is given that we may benefit others. It is not to be concealed, but suffered to show itself, and to shed light on a surrounding wicked world.

A bushel. Greek, a measure containing nearly a peck. It denotes anything, here, that might conceal the light.

{1} "bushel" or, "The word, in the original, signifieth a measuring containing about a pint less than a peck."

Mt 5:16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. (KJV)

16 Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. (ASV)

Verse 16. Let your light so shine, etc. Let your holy life, your pure conversation, and your faithful instruction, be everywhere seen and known, Always, in all societies, in all business, at home and abroad, in prosperity and adversity, let it be seen that you are real Christians.

That they may see your good works. This is not the motive to influence us, simply that we must be seen, (comp. Mt 6:1); but that our heavenly Father may be glorified. It is not right to do a thing merely to be seen by others, for this is pride and ostentation; but we are to do it that, being seen, God may be honoured. The Pharisees acted to be seen of men; true Christians act to glorify God, and care little what men may think of them, except as by their conduct others may be brought to honour God.

Glorify your Father. Praise, or honour God, or be led to worship him. Seeing in your lives the excellency of religion, the power and purity of the gospel, they may be won to be Christians also, and give praise and glory to God for his mercy to a lost world.

We learn here,

(1.) that religion, if it exists, cannot be concealed.

(2.) That where it is not manifest in the life, it does not exist.

(3.) That professors of religion, who live like other men, give evidence that they have never been renewed.

(4.) That to attempt to conceal or hide our Christian knowledge or experience is to betray our trust, and injure the cause of piety, and render our lives useless. And,

(5.) that good actions will be seen, and will lead men to honour God.

If we have no other way of doing good--if we are poor, and unlearned and unknown--yet we may do good by our lives. No sincere and humble Christian lives in vain. The feeblest light at midnight is of use.

"How far this little calldie throws his beams!" So shines a good deed in a naughty world!"

{k} "glorify" 1Pe 2:12

A Wise Man Builds on Rock and A Foolish Man Builds on Sand

Mt 7:24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: (KJV)

24 Every one therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock: (ASV)

Mt 7:25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. (KJV)

25 and the rain descended, and the floods came, and the winds blew, and beat upon that house; and if fell not: for it was founded upon the rock. (ASV)

Mt 7:26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: (KJV)

26 And every one that heareth these words of mine, and doeth them not, shall be likened unto a foolish man, who built his house upon the sand: (ASV)

Mt 7:27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. (KJV)

27 and the rain descended, and the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thereof. (ASV)

Barnes

Verses 24-27. Jesus closes the sermon on the mount by a beautiful comparison, illustrating the benefit of attending to his words. It was not sufficient to hear them; they must be obeyed. He compares the man who should hear, and obey him, to a man who built his house on a rock. Palestine was, to a considerable extent, a land of hills and: mountains. Like other countries of that description, it was subject to sudden and violent rains. The Jordan, the principal stream, was annually swollen to a great extent, and became rapid and furious in its course. The streams which ran among the hills, whose channels might have been dry during some months of the year, became suddenly swollen with the rain, and would pour down impetuously into the plains below. Everything in the way of these torrents would be swept off. Even a house erected within the reach of these sudden inundations, and especially if founded on sand, or any unsolid basis, would not stand before them. The rising, bursting stream would shake it to its foundation; the rapid torrent would gradually wash away its base; it would totter and fall, and be swept away. Rocks in that country were common, and it was easy to secure for their houses a solid foundation. No comparison could, to a Jew, have been more striking. So tempests, and storms of affliction and persecution, beat around the soul. Suddenly, when we think we are in safety, the heavens may be overcast; the storm may lower; and calamity beat upon us. In a moment, health, friends, comforts, may be gone. How desirable then to be possessed of something that the tempest cannot reach! Such is an interest in Christ; attention to his words; reliance on his promises; confidence in his protection; and a hope of heaven through his blood. Earthly calamities do not reach these; and, possessed of religion, all the storms and tempests of life may beat harmlessly around us.

There is another point in this comparison. The house built on the sand is beat upon by the floods and rains; its foundation gradually is worn away; it falls, and is borne down the stream, and is destroyed. So falls the slumber. The floods are wearing away his sandy foundation; and soon one tremendous storm shall beat upon him, and he and his hopes shall fall, for ever fall. Out of Christ, perhaps having heard his words from very childhood; perhaps having taught them to others in the Sunday-school; perhaps having been the means of laying the foundation on which others shall build for heaven, he has laid for himself no foundation; and soon an eternal tempest shall beat around his naked soul. How great will be that fall! What will be his emotions when sinking for ever in the flood, and destined for ever to live and writhe in the peltings of that ceaseless storm that shall beat when "God shall rain snares, fire, and a horrible tempest" upon the wicked!

{l} "Therefore" Lu 6:47
{m} "wise man" Ps 111:10; 119:99,130

See also Lu 6:47

Unshrunk (New) Cloth On an Old Garment

Mt 9:16 And no man putteth a piece of undressed cloth upon an old garment; for that which should fill it up taketh from the garment, and a worse rent is made. (ASV)

Mr 2:21 No man seweth a piece of undressed cloth on an old garment: else that which should fill it up taketh from it, the new from the old, and a worse rent is made. (ASV)

Mr 2:22 And no man putteth new wine into old wineskins; else the wine will burst the skins, and the wine perisheth, and the skins: but they put new wine into fresh wine-skins. (ASV)

Lu 5:36 And he spake also a parable unto them: No man rendeth a piece from a new garment and putteth it upon an old garment; else he will rend the new, and also the piece from the new will not agree with the old. (ASV)

Barnes

No man putteth a piece of new cloth, etc. A second illustration was drawn from a well know fact, showing also that there was a propriety or fitness of things. None of you, says he, in mending an old garment, would take a piece of entire new cloth. There would be a waste in it. An old piece, or a piece like the garment, would be better. The word here treated new, in the original means rude, undressed, or not fulled or cleansed by the cloth-dresser. In this state, if applied to an old garment, and if wet, it would contract and draw off a part of the garment to which it was attached, and thus make the rent worse than it was. So, says he, my new doctrines do not match with the old rites of the Pharisees. There is a fitness of things. Their doctrines required much fasting. In my system it would be incongruous; and if my new doctrines were to be attached to their old ones, it would only make the matter worse.

Additional Scriptures for Personal Study
2Co 6:16

Spurgeons Commentary on Matthew

His teaching and spirit could not be associated with the Pharisaic order of
things. Judaism in its degenerate condition was an old skin bottle which
had seen its day, and our Lord would not our the new wine of the kingdom
of heaven into it. - John’s disciples were trying to emulate the Pharisees,
and make common cause with them to save the old church. Jesus would
have nothing to do with this project. he would have a new church for his
new doctrine and for his new spirit. There was to be no amalgamation.
Christianity was not to be an outgrowth of Rabbinism. There was to be a
severance between Jesus, and the scribes and their school of thought; for
he who had come was resolved to make all things new. There is rare
teaching here, and guidance for the present crisis. Compromises are often
proposed, and we have good people, like John’s disciples, who would have
us conform to what they think good in things established; but we had better
act consistently, and begin de novo. The old cloth will always be tearing,
and tearing all the worse because of our new pieces; therefore let us leave
the old garment to those who prefer antiquity to truth.
The mixing of wedding feasts and funeral fasts, the patching of old cloth
with pieces unfurled and unshrunk, and the putting of new wine into old
bottles, are all pictures of those mixtures and compromises, which cannot,
in the nature of things, serve any good and lasting purpose. If we follow
the rejoicing Bridegroom, let us not try to keep in with the fasting
Pharisees, or the sacramentarian legalists of the day. Let the Scientific
Doubters also go; for faith is not of their mind: she knows, and can never
be Agnostic. Let us have done with the doubts which make us fast, and let
us hold high festival while the Bridegroom is still with us by his Spirit.
We would follow nought beside Jesus,
Jesus crucified

The Sower

Mt 13:3 And he spake to them many things in parables, saying, Behold, the sower went forth to sow;
Mt 13:4 and as he sowed, some seeds fell by the way side, and the birds came and devoured them:
Mt 13:5 and others fell upon the rocky places, where they had not much earth: and straightway they sprang up, because they had no deepness of earth:
Mt 13:6 and when the sun was risen, they were scorched; and because they had no root, they withered away.
Mt 13:7 And others fell upon the thorns; and the thorns grew up and choked them:
Mt 13:8 and others fell upon the good ground, and yielded fruit, some a hundredfold, some sixty, some thirty
Mt 13:9 He that hath ears, let him hear.
Mt 13:10 And the disciples came, and said unto him, Why speakest thou unto them in parables?
Mt 13:11 And he answered and said unto them, Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given.
Mt 13:12 For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath
Mt 13:13 Therefore speak I to them in parables; because seeing they see not, and hearing they hear not, neither do they understand.

Barnes NT Commentary

Our Saviour's parables are distinguished above all others for clearness, purity, chasteness, intelligibility, importance of instruction, and simplicity. They are taken mostly from the affairs of common life, and intelligible, therefore, to all men. They contain much of himself his doctrine, life, design in coming, and claims; and are therefore of importance to all men; and they are told in a style of native simplicity intelligible to the child, yet instructive to men of every rank and age. In his parables, as in all his instructions, he excelled all men in the purity, importance, and sublimity of Iris doctrine.

Verse 3. A Sower went forth to sow. The image here is taken from an employment known to all men, and therefore intelligible to all. Nor can there be a more striking illustration of preaching the gospel, than placing the seed in the ground to spring up hereafter, and bear fruit.

Sower. One who sows or scatters seed. A farmer. It is not improbable that one was near the Saviour when he spoke this parable.

Verse 4. Some seeds fell by the way side. That is, the hard path or headland, which the plough had not touched, and where there was no opportunity for it to sink into the earth.

Verse 5. Stony places. Where there was little earth, but where it was hard and rocky; so that the roots could not strike down into the earth for sufficient moisture to support the plant, When the sun became hot, they of course withered away. They sprang up the sooner because there was little earth to cover them.

Forthwith. Immediately. Not that they sprouted and grew any quicker or faster than the others, but they were not so long in reaching the surface. Having little root, they soon withered away.

Verse 7. Among thorns. That is, in a part of the field where the thorns and shrubs had been imperfectly cleared away, and not destroyed. They grew with the grain, crowded it, shaded it, exhausted the earth, and thus choked it.

Verse 8. Into good ground. The fertile and rich soil. In sowing, by far the largest proportion of seed will fall into the good soil; but Christ did not intend to teach that these proportions would be exactly the same among those who heard the gospel. Parables are designed to teach some general truth; and the circumstances should not be pressed too much in explaining them.

An hundredfold, etc. That is, a hundred, sixty, or thirty grains, for each one that was sowed--an increase by no means uncommon. Some grains of wheat will produce twelve or fifteen hundred grains. The usual proportion on a field sown, however, is not more than twenty, fifty, or sixty bushels for one.

Verse 9. Who hath ears, etc. This is a proverbial expression, implying that it was every man's duty to pay attention to what was spoken, Mt 11:15.

{z} "Who hath ears" Mt 11:15

Verses 10-17. Christ, in these verses, gives a reason why he used this manner of instruction. See also Mr 4:10-12; Lu 8:9,10.

Verse 11. The mysteries of the kingdom. The word mystery, in the Bible, properly means a thing that is concealed, or that has been concealed. It does not mean that the thing was incomprehensible, or even difficult to be understood. The thing might be plain enough if revealed, but it means simply that it had not been made known. Thus the mysteries of the kingdom do not mean any doctrines incomprehensible in themselves considered, but simply doctrines about the preaching of the gospel, and the establishment of the new kingdom of the Messiah which had not been understood, and which were as yet concealed from the great body of the Jews. See Ro 16:26; 11:25; Eph 3:3,4,9. Of this nature was the truth that the gospel was to be preached to the Gentiles, that the Jewish polity was to cease, that the Messiah was to die, etc. To the disciples it was given to know these truths. It was important for them, as they were to carry the gospel around the globe. To the others it was not then given. They were too gross, too earthly; they had too grovelling conceptions of the Messiah's kingdom to understand these truths, even if presented. They were not to preach it, and hence our Saviour was at particular pains to instruct his apostles. The Pharisees, and Jews generally, were not prepared for it, and would not have believed it, and therefore he purposely employed a kind of teaching that they did not understand.

{a} "to know" Mt 11:25; Mr 4:11; 1Co 2:14; Eph 1:9; 3:9 Col 1:26,271Jn 2:27|

Verse 12. Whosoever hath, etc. This is a proverbial mode of speaking. It means that a man who improves what light, grace, and opportunities he has, shall have them increased. From him that improves them not, it is proper that they should be taken away. The Jews had many opportunities of learning the truth, and some light still lingered among them. But they were gross and sensual, and misimproved them, and it was a just judgment that they should be deprived of them. Superior knowledge was given to the disciples of Christ; they improved it, however slowly, and the promise was that it should be greatly increased.

{b} "For whosoever" Mt 25:29; Lu 9:26

Verse 13. Because they seeing see not. Mr 4:12; Lu 8:10 say, "That seeing, they may not see," etc. But there is no difference. Matthew simply states the fact, that though they saw the natural meaning of the story--though they literally understood the parable--yet they did not understand its spiritual signification. Mark and Luke do not state the fact, but affirm that he spoke with this intention--implying that such was the result. Nor was there any dishonesty in this, or any unfair disguise, He had truths to state which he wished his disciples particularly to understand. They were of great importance to their ministry. Had he clearly and fully stated them to the Jews, they would have taken his life long before they did. He therefore chose to state the doctrines so that if their hearts had been right, and if they had not been malignant and blind, they might have understood them. His doctrines he stated in the best possible way; and it was not his fault if they did not understand him. By little and little, in this way, he prepared many, even of the Jews, to receive the truth when it was proposed by the only possible way of ever gaining access to their minds. It was, moreover, entirely proper and right to impart instruction to his disciples, which he did not intend for others.

Continued

The Sower

WBN

The scope of this parable is to shew, that there are four several sorts of hearers of the word, and but one sort only that hear to a saving advantage: also to shew us the cause of the different success of the word preached.

Here observe, 1. The sowers, Christ and his apostles, he the prime and principal sower, they the secondary and subordinate seedsmen. Christ sows his own field, his ministers sow his field; he sows his own seed, they sow his seed. Woe unto us, if we sow our own seed and not Christ's.

Observe, 2. The seed sown, the word of God. Fabulous legends, and unwritten traditions, which the seedsmen of the church of Rome sow, these are not seed, but chaff; or their own seed, not Christ's. Our Lord's field must be sown with his own seed, not with mixed grain.

Learn, 1. That the word of God preached is like seed sown in the furrows of the field. As seed has a fructifying virtue in it, by which it increases and brings forth more of its own kind; so has the word of God a quickening power, to regenerate and make alive dead souls.

Learn, 2. That the seed of the word, doth not thrive in all grounds alike, so neither doth the word fructify alike in the hearts of men. There is a difference both from the nature of the soil, and from the influence of the Spirit.

Learn, 3. That the cause of the word's unfruitfulness is very different, and not the same in all: in some it is the policy of Satan, that bird of prey, which follows God's plough, and steals away the precious seed.

In others, it is a hard heart of unbelief; in others, the cares of the world, like thorns, choke the word, overgrow the good seed, draw away the moisture of the earth, and the heart of the soul, and hinder the influences of the sun. The far greater part of hearers are fruitless and unprofitable hearers.

Learn, 4. That the best ground doth not bring forth fruit alike; some good ground brings forth more, and some less; some thirty, some sixty, and some an hundred-fold.

In like manner a person may be a profitable hearer of the word, although he doth not bring forth so great a proportion of fruit as others, provided he brings forth as much as he can.

See also: Mark 4:2-20; Luke 8:4-15

The Tares (Weeds)

Mt 13:24 Another parable set he before them, saying, The kingdom of heaven is likened unto a man that sowed good seed in his field:
Mt 13:25 but while men slept, his enemy came and sowed tares also among the wheat, and went away.
Mt 13:26 But when the blade sprang up and brought forth fruit, then appeared the tares also.
Mt 13:27 And the servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field? whence then hath it tares?
Mt 13:28 And he said unto them, An enemy hath done this. And the servants say unto him, Wilt thou then that we go and gather them up?
Mt 13:29 But he saith, Nay; lest haply while ye gather up the tares, ye root up the wheat with them.
Mt 13:30 Let both grow together until the harvest: and in the time of the harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them; but gather the wheat into my barn.

WBN

The design and scope of this parable is, to shew that there is no expectation of universal purity in the church of God in this life; but as the tares and the wheat grow together in the same field, so hypocrites and sincere Christians are and will be intermixed in the same church, and can hardly be discerned one from the other.

St. Jerome observes, That in the eastern countries, the tares and the wheat were so like one another, whilst they were in the blade, that there was no knowing them asunder.

Learn, 1. That in the outward and visible church, there ever has been and will be a mixture of good and bad, of saints and sinners, of hypocrites, and sincere Christians, until the day of judgment.

2. That in that day Christ will make a thorough and perfect separation, and divide the tares from the wheat; that is, the righteous from the wicked.

3. That in the meantime none ought to be so offended at this mixture in the church, as to separate from church communication on that account: until the harvest, it is not to be expected that the tares and the wheat should be perfectly separated.

Yet observe, 4. That though the tares are forbidden to be plucked up when sown, yet it is the church's duty, all she can, to hinder their sowing. Though we must not root the wicked up, yet we must prevent the rooting of wickedness all we can. Our Saviour, that forbad to pluck up the cares, did not forbid to hinder their sowing.

The Hidden Treasure

Mt 13:44 The kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; and in his joy he goeth and selleth all that he hath, and buyeth that field.

Poole

Ver. 44. Whatsoever belongeth to the kingdom of God, whether the word, which is called the word of the kingdom, or the grace and favour of God, which he by me dispenses out under the administration of the gospel, is like, that is, should be adjudged, esteemed, and used like as treasure hid in a field. Men should do by it as they would do upon the discovery of a great sum of money, buried up in the earth, in some field not yet their own. Suppose a man had made some such discovery, what would he do? He would rejoice at it, he would hide it, he would sell all he had and buy that field. So should men do to whom there is a revelation of the gospel, and the grace thereof; they should inwardly rejoice in the revelation, and bless God for it, and, whatever it cost them, labour that they might be made partakers of that grace. Earthly possessions cannot be had without purchasing, and those who have not ready money to purchase with must raise it from the sale of something which they have; therefore our labour for the kingdom of heaven is set out under the notion of buying. But the prophet, (Isa 55:1,2) let us know that it is a buying without money and without price. However, there is some resemblance, for as in buying and selling there is a parting with something that is ours, in exchange for something which is another's, so in order to the obtaining of the grace of the gospel, and the kingdom of glory, to which the remission of sins leadeth, we must part with something in order to the obtaining of it. We have no ready money, nothing by us, that is a quid pro quo, a valuable price for Divine grace; we must therefore part with something that we have, and it is no matter what it be, which God requireth. Where this discovery is made, the soul will part with all it hath, not only its old heart, its unlawful desires and lusts, but its riches, honours, and pleasures, if it can by no other means obtain the kingdom of heaven, that it may obtain it; they are all of no value to it. Nor is it at all necessary in order to buying, that the thing parted with be of a proportionable, value. Amongst men, wedges of gold have been purchased for knives and rattles, &c; nor doth any thing we can part with, that we may obtain the kingdom of heaven, bear any better proportion; yet it is a buying, because it is what God is pleased to accept, and upon the parting with gives us this heavenly kingdom.

The Lost Sheep

Matthew 18:11-14

11 [For the Son of man came to save that which was lost.]
12 How think ye? if any man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and go unto the mountains, and seek that which goeth astray?
13 And if so be that he find it, verily I say unto you, he rejoiceth over it more than over the ninety and nine which have not gone astray.
14 Even so it is not the will of your Father who is in heaven, that one of these little ones should perish.

Luke 15:3-10

3 And he spake unto them this parable, saying,
4 What man of you, having a hundred sheep, and having lost one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
5 And when he hath found it, he layeth it on his shoulders, rejoicing.
6 And when he cometh home, he calleth together his friends and his neighbors, saying unto them, Rejoice with me, for I have found my sheep which was lost.
7 I say unto you, that even so there shall be joy in heaven over one sinner that repenteth, [more] than over ninety and nine righteous persons, who need no repentance.
8 Or what woman having ten pieces of silver, if she lose one piece, doth not light a lamp, and sweep the house, and seek diligently until she find it?
9 And when she hath found it, she calleth together her friends and neighbors, saying, Rejoice with me, for I have found the piece which I had lost.
10 Even so, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.

WBN

How our Saviour continues his argument against giving offence to his children and members; he came into the world to redeem and save them; therefore none ought to scandalize and offend them. And to illustrate this, he compares himself to a good shepherd, who regards every one of his sheep; and if any wander or go astray, he seeks to recover it with desire and joy.

Learn, 1. That the natural condition of mankind is like to that of wandering sheep; they err and go astray from God their chief good, and the object of their complete happiness.

2. That it was the work and business, the care and concern, of Jesus Christ, to seek and recover lost souls, as the shepherd doth his lost sheep.

3. That the love and care of Christ towards his sheep, in seeking to save and to preserve them, is a forcible argument unto all, not to scandalize and offend them, much less to persecute and destroy them.

In this parable Christ compares sinners to sheep going astray, and God the Father to a tender and careful shepherd seeking his stray sheep; wherein he secretly taxes the Pharisees for their uncharitableness in censuring him for conversing with publicans and sinners, and for their envy at the recovery of such sinners by repentance; assuring them, that they are far from the temper of the holy angels, who rejoice more at the news of one notorious sinner's conversion, than for many righteous persons who went not astray; like as a father is touched with a more sensible joy for the recovery of one son who was dangerously sick, than for the health of all the rest who were in no such danger.

From the whole note,

1. That the creature's aberration may serve for our instruction; the sheep's straying away from us, should put us in mind of our wandering away from God.

2. That Christ the Great Sheperd of his church, with vigilance and care, seeks up and finds out his lost sheep, and will never give over his search until he has found them.

3. That the recovery of one lost sinner by repentance, is matter of exceeding joy and rejoicing to Christ the Great Shepherd, and to all the blessed company of heaven: There is joy in heaven over one sinner that repenteth, or changes the whole course of his life, more than over ninety and nine just persons that need no such repentance. The opening of a sinner's heart to Christ, makes joy in heaven, and occasions triumph in the city of our God above; as when a young prince is born, all the kingdom rejoices, and the conduits run wine; so when a soul is born to Christ under the gospel, oh what mighty satisfaction is it to the heart of Christ, and to all the angels and saints, that another soul is espoused to him. "Oh sinner, Christ never rejoiced over thee before; thou has grieved him, and wounded him a thousand times, but he never rejoiced in thee until now." And if there be such joy in heaven at the conversion of a sinner, Lord, what rejoicing must there be at the glorification of saints.

The Unforgiving Servant

Mt 18:23 Therefore is the kingdom of heaven likened unto a certain king, who would make a reckoning with his servants.

Mt 18:24 And when he had begun to reckon, one was brought unto him, that owed him ten thousand talents.

Mt 18:25 But forasmuch as he had not wherewith to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.

Mt 18:26 The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all.

Mt 18:27 And the lord of that servant, being moved with compassion, released him, and forgave him the debt.

Mt 18:28 But that servant went out, and found one of his fellow-servants, who owed him a hundred shillings: and he laid hold on him, and took him by the throat, saying, Pay what thou owest.

Mt 18:29 So his fellow-servant fell down and besought him, saying, Have patience with me, and I will pay thee.

Mt 18:30 And he would not: but went and cast him into prison, till he should pay that which was due.

Mt 18:31 So when his fellow-servants saw what was done, they were exceeding sorry, and came and told unto their lord all that was done.

Mt 18:32 Then his lord called him unto him, and saith to him, Thou wicked servant, I forgave thee all that debt, because thou besoughtest me:

Mt 18:33 shouldest not thou also have had mercy on thy fellow-servant, even as I had mercy on thee?

Mt 18:34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due.

Mt 18:35 So shall also my heavenly Father do unto you, if ye forgive not every one his brother from your hearts.

Continued on following page

b]Barnes[/b]

Verse 24. Ten thousand talents. A talent was a sum of money, or weight of silver or gold, amounting to three thousand shekels. A silver shekelwas worth, after the captivity, not far from half a dollar of our money. A talent of silver was worth 1519 dollars, 23 cents, [or œ342 3s. 9d.] of gold, 24,309 dollars, 88 cents, [or œ5,475.] If these were silver talents, as is probable, then the sum owed by the servant was 16,180,000 dollars, [or about œ8,421,876 sterling]; a sum which proves that he was not a domestic, but some tributary prince. The sum is used to show that the debt was immensely large, and that our sins are so great that they cannot be estimated or numbered. Compare Job 27:5.
Verse 25. His lord commanded him to be sold, etc. By the laws of the Hebrews, they were permitted to sell debtors, with their wives and children, into servitude for a time sufficient to pay the debt. See 2Ki 4:1; Le 25:39-46; Am 8:6.
Verse 26. The servant therefore fell down, and worshipped him. This does not mean that he paid him religious homage, but that in a humble, and reverent, and earnest manner, he entreated him to have patience with him. He prostrated himself before his lord, as is customary in all eastern nations, when subjects are in the presence of their king.
Verse 27. The lord of that servant was moved with compassion, etc. He had pity on him. He saw his distressed condition. He pitied his family. He forgave him the whole debt. This represents the mercy of God to men. They had sinned. They owed to God more than could be paid. They were about to be cast off. But God has mercy on them, and in conexion with their prayers, forgives them. We are not to interpret the circumstances of a parable too strictly. The verse about selling the wife and children is not to be taken literally, as if God was about to punish them for the sins of their father; but it is a circumstance thrown in to keep up the story; to make it consistent; to explain why the servant was so anxious to obtain a delay of the time of payment.
Verses 28,29. He found one of his fellowservants, which owed him an hundred pence. The Penny was a Roman coin, worth about fourteen cents [seven pence] of our money. Consequently, this debt was about fourteen dollars [three pounds three shillings]-- a very small sum compared with what had been forgiven to the first servant. Perhaps our Saviour, by this, meant to teach that the offences which our fellow-men commit against us are very small and insignificant, compared with our offences against God. Since God has forgiven us so much, we ought to forgive each other the small offences which are committed.

Took him by the throat. Took him in a violent and rough manner; half choked, or throttled him. This was the more criminal and base, as he had himself been so kindly treated, and dealt so mildly with, by his Lord.

Besought. Entreated, pleaded with him.

{2} "Penny" "The Roman penny is the 8th part of an ounce, which at 5s, the ounce, is 7d. half-penny." Mt 20:2
Verse 31. So when his fellowservants, etc. This is a mere circumstance thrown into the story for the sake of keeping, or making a consistent narrative. It cannot be intended to teach that other Christians should go and tell God What a brother had done; for God well knows all the actions of his children, and does not need us, surely, to inform him of what is done. It is abusing the Bible, and departing from the design of parables, to press every circumstance, and to endeavour to extract, from it some spiritual meaning. Our Saviour, in this parable, designed most clearly to exhibit only one great truth--the duty of forgiving our brethren, and the great evil of not forgiving a brother when he offends us. The circumstances of the parable are intended only to make the story consistent with itself, and thus to impress the general truth more fully on the mind.
Verse 34. Delivered him to the tormentors. The word tormentors, here, probably means keepers of the prison. Torments were inflicted on criminals, not on debtors. They were inflicted by stretching the limbs, or pinching the flesh, or taking out the eyes, or taking off the skin while alive, etc. It is not probable that anything of this kind is intended, but only that the servant was punished by imprisonment till the debt should be paid.

Verse 35. So likewise, etc. This verse contains the sum or moral of the parable. When Christ has explained one of his own parables, we are to receive it just as he has explained it, and not attempt to draw spiritual instruction from any parts or circumstances which he has not explained. The following seems to be the particulars of the general truth which he meant to teach:

(1.) That our sins are great.

(2.) That God freely forgives them.

(3.) That the offences committed against us by our brethren are comparatively small.

(4.) That we should, therefore, most freely forgive them.

(5.) That if we do not, God will be justly angry with us, and punish us.

From your hearts. That is, not merely in words, but really and truly to feel and act towards him as if he had not offended us.

Trespasses. Offences, injuries. Remarks and actions designed to do us wrong.

{y} "So likewise" Pr 21:13; Mt 6:12; Jas 2:13

The Laborers in The Vineyard

Matthew 20:1-16

1 For the kingdom of heaven is like unto a man that was a householder, who went out early in the morning to hire laborers into his vineyard.
2 And when he had agreed with the laborers for a shilling a day, he sent them into his vineyard.
3 And he went out about the third hour, and saw others standing in the marketplace idle;
4 and to them he said, Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.
5 Again he went out about the sixth and the ninth hour, and did likewise.
6 And about the eleventh [hour] he went out, and found others standing; and he saith unto them, Why stand ye here all the day idle?
7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard.
8 And when even was come, the lord of the vineyard saith unto his steward, Call the laborers, and pay them their hire, beginning from the last unto the first.
9 And when they came that [were hired] about the eleventh hour, they received every man a shilling.
10 And when the first came, they supposed that they would receive more; and they likewise received every man a shilling.
11 And when they received it, they murmured against the householder,
12 saying, These last have spent [but] one hour, and thou hast made them equal unto us, who have borne the burden of the day and the scorching heat.
13 But he answered and said to one of them, Friend, I do thee no wrong: didst not thou agree with me for a shilling?
14 Take up that which is thine, and go thy way; it is my will to give unto this last, even as unto thee.
15 Is it not lawful for me to do what I will with mine own? or is thine eye evil, because I am good?
16 So the last shall be first, and the first last.

MHCC

1-16 The direct object of this parable seems to be, to show that though the Jews were first called into the vineyard, at length the gospel should be preached to the Gentiles, and they should be admitted to equal privileges and advantages with the Jews. The parable may also be applied more generally, and shows, 1. That God is debtor to no man. 2. That many who begin last, and promise little in religion, sometimes, by the blessing of God, arrive at a great deal of knowledge, grace, and usefulness. 3. That the recompense of reward will be given to the saints, but not according to the time of their conversion. It describes the state of the visible church, and explains the declaration that the last shall be first, and the first last, in its various references. Till we are hired into the service of God, we are standing all the day idle: a sinful state, though a state of drudgery to Satan, may be called a state of idleness. The market-place is the world, and from that we are called by the gospel. Come, come from this market-place. Work for God will not admit of trifling. A man may go idle to hell, but he that will go to heaven, must be diligent. The Roman penny was seven pence halfpenny in our money, wages then enough for the day's support. This does not prove that the reward of our obedience to God is of works, or of debt; when we have done all, we are unprofitable servants; but it signifies that there is a reward set before us, yet let none, upon this presumption, put off repentance till they are old. Some were sent into the vineyard at the eleventh hour; but nobody had hired them before. The Gentiles came in at the eleventh hour; the gospel had not been before preached to them. Those that have had gospel offers made them at the third or sixth hour, and have refused them, will not have to say at the eleventh hour, as these had, No man has hired us. Therefore, not to discourage any, but to awaken all, be it remembered, that now is the accepted time. The riches of Divine grace are loudly murmured at, among proud Pharisees and nominal Christians. There is great proneness in us to think that we have too little, and others too much of the tokens of God's favour; and that we do too much, and others too little in the work of God. But if God gives grace to others, it is kindness to them, and no injustice to us. Carnal worldlings agree with God for their penny in this world; and choose their portion in this life. Obedient believers agree with God for their penny in the other world, and must remember they have so agreed. Didst not thou agree to take up with heaven as thy portion, thy all; wilt thou seek for happiness in the creature? God punishes none more than they deserve, and recompenses every service done for him; he therefore does no wrong to any, by showing extraordinary grace to some. See here the nature of envy. It is an evil eye, which is displeased at the good of others, and desires their hurt. It is a grief to ourselves, displeasing to God, and hurtful to our neighbours: it is a sin that has neither pleasure, profit, nor honour. Let us forego every proud claim, and seek for salvation as a free gift. Let us never envy or grudge, but rejoice and praise God for his mercy to others as well as to ourselves.

The Two Sons

Mt 21:28 But what think ye? A man had two sons; and he came to the first, and said, Son, go work to-day in the vineyard.

Mt 21:29 And he answered and said, I will not: but afterward he repented himself, and went.

Mt 21:30 And he came to the second, and said likewise. And he answered and said, I go, sir: and went not.

Mt 21:31 Which of the two did the will of his father? They say, The first. Jesus saith unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you.

Mt 21:32 For John came unto you in the way of righteousness, and ye believed him not; but the publicans and the harlots believed him: and ye, when ye saw it, did not even repent yourselves afterward, that ye might believe him.

Barnes

Verses 28-32. But what think ye? A way of speaking designed to direct them particularly to what he was saying, that they might be self-convicted.

Two sons. By those two sons our Lord intends to represent the conduct of the Jews, and that of the Publicans and sinners.

In my vineyard. See Barnes for Mt 21:33. To work in the vineyard here represents the work which God requires man to do.

I will not. This had been the language of the Publicans and wicked men. They refused at first, and did not profess to be willing to go.

Repented. Changed his mind. Afterwards, at the preaching of John and Christ, the publicans--the wicked--repented, and obeyed.

The second--said, I go, sir: and went not. This represented the conduct of the Scribes and Pharisees--professing to obey God; observing the external rites of religion; but opposed really to the kingdom of God, and about to put his Son to death.

Whether of them twain, etc. Which of the two.

They say unto him, The first. This answer was correct. But it is strange that they did not perceive that it condemned themselves.

Go into the kingdom of God. Become Christians, or more readily follow the Saviour. See Barnes for Mt 3:2.

Before you. Rather than you. They are more likely to do it than you. You are self-righteous, self-willed, and obstinate. Many of them had believed, but you have not. John came unto you in the way of righteousness. That is, in the right way, or teaching the way to be righteous; to wit, by repentance. Publicans and harlots heard him, and became righteous, but they did not. They saw it, but, as in a thousand other cases, it did not produce the proper effect on them, and they would not repent.

The Wicked Husbandman

Mt 21:33 Hear another parable: There was a man that was a householder, who planted a vineyard, and set a hedge about it, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into another country.

Mt 21:34 And when the season of the fruits drew near, he sent his servants to the husbandmen, to receive his fruits.

Mt 21:35 And the husbandmen took his servants, and beat one, and killed another, and stoned another.

Mt 21:36 Again, he sent other servants more than the first: and they did unto them in like manner.

Mt 21:37 But afterward he sent unto them his son, saying, They will reverence my son.

Mt 21:38 But the husbandmen, when they saw the son, said among themselves, This is the heir; come, let us kill him, and take his inheritance.

Mt 21:39 And they took him, and cast him forth out of the vineyard, and killed him.

Mt 21:40 When therefore the lord of the vineyard shall come, what will he do unto those husbandmen?

Mt 21:41 They say unto him, He will miserably destroy those miserable men, and will let out the vineyard unto other husbandmen, who shall render him the fruits in their seasons.

Mt 21:42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, The same was made the head of the corner; This was from the Lord, And it is marvelous in our eyes?

Mt 21:43 Therefore say I unto you, The kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof.

Mt 21:44 And he that falleth on this stone shall be broken to pieces: but on whomsoever it shall fall, it will scatter him as dust.

Mt 21:45 And when the chief priests and the Pharisees heard his parables, they perceived that he spake of them.

Also See:

Mark 12:1-12
Luke 20:9-19

Continued on following page

The Wedding Feast

Mt 22:2 The kingdom of heaven is likened unto a certain king, who made a marriage feast for his son,

Mt 22:3 and sent forth his servants to call them that were bidden to the marriage feast: and they would not come.

Mt 22:4 Again he sent forth other servants, saying, Tell them that are bidden, Behold, I have made ready my dinner; my oxen and my fatlings are killed, and all things are ready: come to the marriage feast.

Mt 22:5 But they made light of it, and went their ways, one to his own farm, another to his merchandise;

Mt 22:6 and the rest laid hold on his servants, and treated them shamefully, and killed them.

Mt 22:7 But the king was wroth; and he sent his armies, and destroyed those murderers, and burned their city.

Mt 22:8 Then saith he to his servants, The wedding is ready, but they that were bidden were not worthy.

Mt 22:9 Go ye therefore unto the partings of the highways, and as many as ye shall find, bid to the marriage feast.

Mt 22:10 And those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was filled with guests.

Mt 22:11 But when the king came in to behold the guests, he saw there a man who had not on a wedding-garment:

Mt 22:12 and he saith unto him, Friend, how camest thou in hither not having a wedding-garment? And he was speechless.

Mt 22:13 Then the king said to the servants, Bind him hand and foot, and cast him out into the outer darkness; there shall be the weeping and the gnashing of teeth.

Mt 22:14 For many are called, but few chosen.

Barnes

The kingdom of heaven. The phrase here means, "God deals with man in his kingdom, or in regard to the dispensation of the gospel, as a certain king did," etc. This parable refers undoubtedly to the rejection ofthe Jews, and to the calling of the Gentiles. The gospel, with all its privileges, was offered to the Jewish people; but through their wickedness and pride they rejected it, and all its blessings were offered to the Gentiles, and accepted. This is the general truth. Many circumstances are thrown in to fill out the narrative, which cannot be particularly explained.

A marriage for his son. Rather, a marriage feast, or a feast on the occasion of the marriage of his son. The king here doubtless represents God, providing for the salvation of the world.

{i} "The kingdom" Lu 14:16
{k} "a marriage" Re 19:7,9

And sent forth his servants. These represent the messengers that God has sent to invite men to his kingdom.

To call them that were bidden. That is, to give notice to those who had before been invited, that the feast was ready. It appears that there were two invitations, one considerably previous to the time, that they might have opportunity to prepare for it, and the other to give notice of the precise time when they were expected.

The wedding. The marriage feast. The same word in the original as in Mt 22:2.

They would not come. They might have come if they chose, but they would not. So all the difficulty that sinners ever labour under, in regard to salvation, is in the will. It is a fixed determination not to come and be saved.

{l} "And sent forth his servants" Ps 68:11; Jer 25:4; 35:15; Re 22:17

continued

Other servants. Who might press it on their attention. So God repeats his message to sinners, when they reject it.

My dinner. This word literally denotes the meal taken about noon. It is also taken for a meal in general. As marriages were, among eastern nations, in the evening, it refers here to a meal taken at that time.

Fatlings. This word does not refer to any particular species of animals. It denotes any fat animals. As oxen are also mentioned, however, it refers here probably to lambs, or calves, 2Sa 6:13; 1Ch 15:26.

But they made light of it. Treated it with contempt, as a thing of no consequence: an exact representation of the conduct of sinners in regard to the gospel.

One to his farm, etc. So men are engaged so much in their worldly employment, that they pretend they have no time to attend to religion. The world is, in their view, of more value than God.

Merchandise. Traffic; trading.

{m} "light" Ps 106:24,25; Pr 1:24,25; Ac 24:25; Ro 2:4

And the remnant, etc. That is, a part made light of it, and treated it with silent contempt, and coolly went about their business. The others were not satisfied with that, but showed positive malignity. Some sinners seem to be well satisfied by merely neglecting religion; while others proceed against it with open violence and bitter malice.

Entreated them spitefully. Used harsh and opprobrious words, reviled and abused them. This was done because they hated and despised the king. So sinners often abuse and calumniate ministers of religion because they hate God, and can in no way else show it so well.

{n} "entreated them" 1Th 2:15

But when the king heard, etc. This doubtless refers to the Jews, and to Jerusalem. They were murderers, having slain the prophets; and God was about to send forth the armies of the Romans under his providential direction, and to burn up their city. See Barnes for Mt 24:1 and following.

Wroth. Angry; displeased.

{o} "destroyed those murderers" Da 9:26; Lu 19:27

"were not worthy" Mt 10:11,13; Ac 13:46; Re 3:4; 22:14

The highways. Literally, the exit or going out of the paths or roads. It means the square, or principal street, into which a number of smaller streets enter; a place, therefore, of confluence, where many persons would be seen, and persons of all descriptions. By this is represented the offering of the gospel to the Gentiles. They were commonly regarded among the Jews as living in highways and hedges--cast out, poor, and despised.

Bad and good. All descriptions of people. None are good by nature; if they were, they would not need the gospel. But some are worse than others; and they have special need of it. None can be saved without it.

{q} "together all" Mt 13:47

continued

A man which had not on a wedding garment. Anciently, kings and princes were accustomed to make presents of changes of raiment to their friends and favourites, to refuse to receive which was an expression of highest contempt, Ge 14:22; 2Ki 10:22; Es 6:8; 8:16. It was, of course, expected that such garments would be worn when they came into the presence of the benefactor. The garments worn on festival occasions were chiefly long white robes; and it was the custom of the person who made the feast to prepare such robes to be worn by the guests. This renders the conduct of this man more inexcusable. He came in his common ordinary dress, as he was taken from the highway; and though he had not a garment of his own suitable for the occasion, yet one had been provided for him, if he had applied for it. His not doing it was expressive of the highest disrespect for the king. This beautifully represents the conduct of the hypocrite in the church. A garment of salvation might be his, wrought by the hands of the Saviour, and dyed in his blood. But the hypocrite chooses the filthy rags of his own righteousness, and thus offers the highest contempt for that provided in the gospel. He is to blame, not for being invited; not for coming, if he would come--for he is freely invited; but for offering the highest contempt to the King of Zion, in presenting himself with all his filth and rags, and in refusing to be saved in the way provided in the gospel.

{r} "to see" Zep 1:12
{s} "wedding garment" Ps 45:14; Isa 61:10; 2Co 5:3; Eph 4:24; Re 16:15 Re 19:8

Friend. Rather, companion. The word does not imply friendship.

He was speechless. He had no excuse. So it will be with all hypocrites.

{t} "was speechless" Jer 2:26

Cast him into outer darkness. This, without doubt, refers to the future punishment of the hypocrite, Mt 23:23-33; 24:51.

{u} "him away" Isa 52:1; Re 21:27

Many are called, but few are chosen. Our Saviour often uses this expression. It was probably proverbial. The Jews had been called, but few of them had been chosen to life. The great mass of the nation were wicked; and showed by their lives that they were not chosen to salvation. The Gentiles also were invited to be saved, Isa 45:22. Nation after nation has been called; but few, few have yet showed that they were real Christians, the elect of God. It is also true, that many who are in the church may prove to be without the wedding garment, and show at last that they were not the chosen of God. This remark in the 14th verse is the in reference from the whole parable, and not of the part about the man without the wedding garment. It does not mean, therefore, that the great mass in the church are simply called and not chosen, or are hypocrites; but the great mass in the human family, in the time of Christ, who had been called, had rejected the mercy of God.

{w} "Many are called" Mt 7:14; 20:16; Lu 13:23,24

The Fig Tree

Mt 24:32 Now from the fig tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh;

Mt 24:33 even so ye also, when ye see all these things, know ye that he is nigh, even at the doors.

Mt 24:34 Verily I say unto you, This generation shall not pass away, till all these things be accomplished.

Mt 24:35 Heaven and earth shall pass away, but my words shall not pass away.

Mt 24:36 But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only.

Mt 24:37 And as were the days of Noah, so shall be the coming of the Son of man.

Mt 24:38 For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark,

Mt 24:39 and they knew not until the flood came, and took them all away; so shall be the coming of the Son of man.

Mt 24:40 Then shall two man be in the field; one is taken, and one is left:

Mt 24:41 two women shall be grinding at the mill; one is taken, and one is left.

Mt 24:42 Watch therefore: for ye know not on what day your Lord cometh.

Mt 24:43 But know this, that if the master of the house had known in what watch the thief was coming, he would have watched, and would not have suffered his house to be broken through.

Mt 24:44 Therefore be ye also ready; for in an hour that ye think not the Son of man cometh

Also read: Mark 13:28-32 and Luke 21:29-33

Commentary to folllow

Barnes

Fig tree. This was spoken on the Mount of Olives, which produced not only olives, but figs. Possibly one was near when he spoke this.

When his branch, etc. When the juices return from the roots into the branches, and the buds swell and burst, as if tender, and too feeble to-contain the pressing and expanding leaves. When you see that, you judge that spring and summer are near.

{g} "learn" Lu 21:29

So likewise ye, etc. In the same manner, when you see what I have predicted, the signs around Jerusalem, then know that its destruction is at hand.

Is near. Luke says, Lu 21:28 that "your redemption draweth nigh;" and, Lu 21:31 "the kingdom of God is nigh at hand." Your deliverance from the dangers that threaten the city approaches, and the kingdom of God will be set up in the earth; or your everlasting redemption from sin and death will come at the day of judgment, and his eternal kingdom is to be established in the heavens.

{1} "it" or, "He"
{h} "even" Jas 5:9

This generation, etc. This age; this race of men. A generation is about thirty or forty years. The destruction of Jerusalem took place about forty years after this was spoken. See Barnes for Mt 16:28.

Till all these things, etc. Till these things shall receive a full accomplishment. Till events shall take place that shall be a complete fulfillment, if there were nothing farther intended. He does not mean to exclude here the reference to the judgment, but to say that the destruction of Jerusalem would be such as to make appropriate the words of the prediction, were there nothing beyond. So when death was threatened to Adam, the propriety of the threatening would have been seen, and the threatening would have been fulfilled, had men suffered only temporal death. At the same time, the threatening had a fulness of meaning, that would cover also, and justify, eternal death in hell. Thus the words of Christ, describing the destruction of Jerusalem, had a fulness of signification that would meet also the events of the judgment, and whose meaning would not be filled up till the world was closed.

Heaven and earth shall pass away, etc. You may sooner expect to see the heaven and earth pass away, and return to nothing, than my words to fail.

{i} "Heaven and earth" Ps 102:1-28; 26:1-12; Isa 51:6

But of that day and hour. Of the precise time of the fulfillment. The general signs of its coming have been given; as the budding of the fig-tree is a certain indication that summer is near. But the precise time is not indicated by these things. One part of their inquiry was, Mt 24:3 when those things should be. He now replies to them, by saying that the precise time would not be foretold.

Knoweth no man, no, not the angels.

Noe. The Greek way of writing Noah. See Ge 6:1-9:29. The coming of the Son of man would be as it was in the days of Noah:

1st. In its being sudden and unexpected, the precise time not being made known, though the general indications had been given.

2nd. The world would be found as it was then.

For as in the days, etc. The things mentioned here denote attention to the affairs of this life, rather than to what was coming on them. It does not mean that these things were wrong, but only that such was their actual employment, and that they were regardless of what was coming upon them.

{l} "until the day" Ge 6:2

And knew not. That is, they knew not the exact time, until it came upon them. So, says he, it shall be when the Son of man shah come. They shall not know the precise time until he comes, and then they shall be found engaged in the ordinary business of life unconcerned.

Then shall two be in the field, etc. The calamity shall come suddenly. There shall be no escape for those whom it overtakes.

One shall be taken. The word taken may mean, either to be taken away from the danger, i.e. rescued, as Lot was, Lu 17:28,29 or to be taken away by death. Probably the latter is the meaning.

Watch. Be looking for his coming. Be expecting it as near; as a great event; as coming in an unexpected manner. Watch the signs of his coming, and be ready.

{m} "therefore" Lu 12:39; Re 3:3; 16:15

But know this, etc. If a man knew the hour, or about the hour, when a robber would come, he would be ready for him. So you know not the exact hour, but you know it is near, when the Son of man will come. He will come suddenly, as a thief comes, without giving previous warning, 1Th 5:2; 2Pe 3:10; Re 3:3; 16:1

Thief. A robber. A thief, with us, means one who takes goods without doing violence --secretly, silently. The original word means one who does it by housebreaking, or by highway violence, Lu 10:30.

Broken up. Broken into--either by the doors or windows.

In what watch. In which of the four quarters of the night

Be ye also ready. Lu 21:36 says, that he charged them to pray always, that they might be accounted worthy to escape those things--the judgments coming upon the wicked--and to stand before the Son of man--i. e. to stand there approved by him, or admitted to his favour. He also charged them Lu 21:34 to take heed, and not to suffer their hearts to be overcharged with surfeiting, or too much eating, or drunkenness, or the cares of this life, lest that day should come upon them unawares; things improper if there were no judgment-- peculiarly mad and wicked when the judgment is near.

The Wise And The Foolish Virgins

Mt 25:1 Then shall the kingdom of heaven be likened unto ten virgins, who took their lamps, and went forth to meet the bridegroom.

Mt 25:2 And five of them were foolish, and five were wise.

Mt 25:3 For the foolish, when they took their lamps, took no oil with them:

Mt 25:4 but the wise took oil in their vessels with their lamps.

Mt 25:5 Now while the bridegroom tarried, they all slumbered and slept.

Mt 25:6 But at midnight there is a cry, Behold, the bridegroom! Come ye forth to meet him.

Mt 25:7 Then all those virgins arose, and trimmed their lamps.

Mt 25:8 And the foolish said unto the wise, Give us of your oil; for our lamps are going out.

Mt 25:9 But the wise answered, saying, Peradventure there will not be enough for us and you: go ye rather to them that sell, and buy for yourselves.

Mt 25:10 And while they went away to buy, the bridegroom came; and they that were ready went in with him to the marriage feast: and the door was shut.

Mt 25:11 Afterward came also the other virgins, saying, Lord, Lord, open to us.

Mt 25:12 But he answered and said, Verily I say unto you, I know you not.

Mt 25:13 Watch therefore, for ye know not the day nor the hour.

MHCC

The parable of the ten virgins. (1-13)

1-13 The circumstances of the parable of the ten virgins were taken from the marriage customs among the Jews, and explain the great day of Christ's coming. As Christians we profess to attend upon Christ, to honour him, also to be waiting for his coming. Sincere Christians are the wise virgins, and hypocrites the foolish ones. Those are the truly wise or foolish that are so in the affairs of their souls. Many have a lamp of profession in their hands, but have not, in their hearts, sound knowledge and settled resolution, which are needed to carry them through the services and trials of the present state. Their hearts are not stored with holy dispositions, by the new-creating Spirit of God. Our light must shine before men in good works; but this is not likely to be long done, unless there is a fixed, active principle in the heart, of faith in Christ, and love to God and our brethren. They all slumbered and slept. The delay represents the space between the real or apparent conversion of these professors, and the coming of Christ, to take them away by death, or to judge the world. But though Christ tarry past our time, he will not tarry past the due time. The wise virgins kept their lamps burning, but they did not keep themselves awake. Too many real Christians grow remiss, and one degree of carelessness makes way for another. Those that allow themselves to slumber, will scarcely keep from sleeping; therefore dread the beginning of spiritual decays. A startling summons was given. Go ye forth to meet Him, is a call to those prepared. The notice of Christ's approach, and the call to meet him, will awaken. Even those best prepared for death have work to do to get actually ready, 2Pe 3:14. It will be a day of search and inquiry; and it concerns us to think how we shall then be found. Some wanted oil to supply their lamps when going out. Those that take up short of true grace, will certainly find the want of it one time or other. An outward profession may light a man along this world, but the damps of the valley of the shadow of death will put out such a light. Those who care not to live the life, yet would die the death of the righteous. But those that would be saved, must have grace of their own; and those that have most grace, have none to spare. The best need more from Christ. And while the poor alarmed soul addresses itself, upon a sick-bed, to repentance and prayer, in awful confusion, death comes, judgment comes, the work is undone, and the poor sinner is undone for ever. This comes of having oil to buy when we should burn it, grace to get when we should use it. Those, and those only, shall go to heaven hereafter, that are made ready for heaven here. The suddenness of death and of Christ's coming to us then, will not hinder our happiness, if we have been prepared. The door was shut. Many will seek admission into heaven when it is too late. The vain confidence of hypocrites will carry them far in expectations of happiness. The unexpected summons of death may alarm the Christian; but, proceeding without delay to trim his lamp, his graces often shine more bright; while the mere professor's conduct shows that his lamp is going out. Watch therefore, attend to the business of your souls. Be in the fear of the Lord all the day long.

The Talents

Mt 25:14 For it is as if a man going abroad called his own servants and gave them his goods.

Mt 25:15 And to one he gave five talents, to another two, and to another one; to each according to his ability. And he went abroad at once.

Mt 25:16 And going he who had received the five talents traded with them, and made another five talents.

Mt 25:17 And likewise he who had received two, he also gained another two.

Mt 25:18 But he who had received the one talent went and dug in the earth and hid his lord's silver.

Mt 25:19 After a long time the lord of those servants came and took account with them.

Mt 25:20 And so he who had received five talents came and brought another five talents, saying, Lord, you delivered five talents to me. Behold, I have gained five talents above them.

Mt 25:21 His lord said to him, Well done, good and faithful servant! You have been faithful over a few things; I will make you ruler over many things. Enter into the joy of your lord.

Mt 25:22 He also who had received two talents came and said, Lord, you delivered two talents to me. Behold, I have gained two other talents above them.

Mt 25:23 His lord said to him, Well done, good and faithful servant! You have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.

Mt 25:24 And he who had received the one talent came and said, Lord, I knew that you were a hard man, reaping where you did not sow, and gathering where you did not scatter.

Mt 25:25 And I was afraid and went and hid your talent in the earth. Lo, you have yours.

Mt 25:26 His lord answered and said to him, Evil and slothful servant! You knew that I reaped where I did not sow, and gathered where I did not scatter,

Mt 25:27 then you should have put my money to the exchangers, and coming I would have received my own with interest.

Mt 25:28 Therefore take the talent from him and give it to him who has ten talents.

Mt 25:29 For to everyone who has, more shall be given, and he will abound. But from him who has not, even that which he has shall be taken away from him.

Mt 25:30 And throw the unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth.

Commetary on folloing page

MHCC

14-30 Christ keeps no servants to be idle: they have received their all from him, and have nothing they can call their own but sin.Our receiving from Christ is in order to our working for him. The manifestation of the Spirit is given to every man to profit withal. The day of account comes at last. We must all be reckoned with as to what good we have got to our own souls, and have done to others, by the advantages we have enjoyed. It is not meant that the improving of natural powers can entitle a man to Divine grace. It is the real Christian's liberty and privilege to be employed as his Redeemer's servant, in promoting his glory, and the good of his people: the love of Christ constrains him to live no longer to himself, but to Him that died for him, and rose again. Those who think it impossible to please God, and in vain to serve him, will do nothing to purpose in religion. They complain that He requires of them more than they are capable of, and punishes them for what they cannot help. Whatever they may pretend, the fact is, they dislike the character and work of the Lord. The slothful servant is sentenced to be deprived of his talent. This may be applied to the blessings of this life; but rather to the means of grace. Those who know not the day of their visitation, shall have the things that belong to their peace hid from their eyes. His doom is, to be cast into outer darkness. It is a usual way of expressing the miseries of the damned in hell. Here, as in what was said to the faithful servants, our Saviour goes out of the parable into the thing intended by it, and this serves as a key to the whole. Let us not envy sinners, or covet any of their perishing possessions.

The Growing Seed

Mr 4:26 And He said, So is the kingdom of God, as if a man should cast seed into the ground;

Mr 4:27 and should sleep, and rise night and day, and the seed should spring and grow up, he knows not how.

Mr 4:28 For the earth brings out fruit of itself, first the blade, then the ear, after that the full grain in the ear.

Mr 4:29 But when the fruit has been brought out, immediately he puts in the sickle, because the harvest has come.

Poole

Ver. 26-29. Our evangelist alone taketh notice of this parable, nor hath it any particular explication annexed. If we expound it with relation to what went before, the scope of it seemeth to be, to let us know that God will have an account of men for their hearing of his word, and therefore men had need to take heed what they hear, as Mark saith, and how they hear, as Luke phrases it: thus Mr 4:29 expounds the former, with the help of our Saviour's exposition of the parable of the tares, on which he had told us, Mt 13:39, The harvest is the end of the world; and the reapers are the angels. There is another notion of God's harvest, Mt 9:37 Joh 4:35, where God's harvest signifies a people inclined and prepared to hear and to receive the gospel. But withal this parable of our Saviour's may be of further use to us.

So is the kingdom of God, &c.; that is, Such is the providential dispensation of God, in gathering his church by the ministry of the word, as men's casting of seed into the ground: when the husbandman hath cast his seed into the ground, he is no more solicitous about it, nor doth he expect to discern the motion of it; but having done what is his part, he sleepeth, and riseth again, leaving the issue to God's providence.

The earth bringeth forth fruit of herself, yet not without the influence of heaven, both in the shining of the sun and the falling of the dew and of the rain; neither doth its fruit appear presently in its full ripeness and perfection, but gradually is made perfect; first there appears the blade, the herb, then the ear, then the grain, which by degrees groweth to its full magnitude, and then hardeneth, and then the husbandman putteth in his sickle: so the ministers of the gospel ought faithfully to do their parts in sowing the seed of the gospel, then not to be too solicitous, but to leave the issue unto God. Where the seed falls upon good ground, the word will not be unfruitful: the minister of the gospel doth not presently discern the fruit of his labour, he at first, it may be, seeth nothing of it, but is ready to cry out, I have laboured in vain; but though the seed lie under the clods, and seems choked with the corruption of man's heart, yet if the soul be one to whom it is given to know the mysteries of the kingdom of God, it shall spring out, the word will be found not to be lost; but first will spring the blade, then will appear the ear: the fruit of the word preached appears by degrees, sometimes at first only by creating good inclinations in the soul, and desires to learn the way of the Lord more perfectly, then in acts further tending to perfection, at last in confirmed habits of grace. It is not thus with all, in some the word brings forth nothing but the blade, a little outward profession, which dwindles away and dies; in some the profession holds longer, but they never come to confirmed habits of virtue and holiness. But there will come a harvest, when God will come with his sickle to reap the fruit of his seed sown; therefore men had need take heed what and how they hear. This I take to be the sense of this parable.

My Words
Not too many years ago, I planted some lemon seeds, after about 4 months of watering, and nutureing, what seemed to me a pot of dirt, and nothing happening, I started to get curious, I started to doubt that the seeds would germinate, foolishly, I dug up the seeds only to find out that they had already started to germinate and were on their way to sprouting. I was somewhat upset with myself because all I did was kill the seedlings. I learned my lesson though and I also learned to be patient, I later planted another lemon tree, which grew and produced many lemons, I did the same with orange seeds and after what seemed to me like too long those seeds also sprouted and the result was in 4 years the trees second blooming I gott over 200 oranges. I had to fight the temptation to dig around in the dirt and see what was going on with the seed, if I had tampered with it I wouldn't have had my orange tree, which by the way produced too many oranges for me so all my family and all my neighbors up and down the street got oranges, and I even started other oreange trees for neighbors. Thank God He is in control.

The Creditor and The Two Debtors

Lu 7:36 And one of the Pharisees desired him that he would eat with him. And he entered into the Pharisee's house, and sat down to meat.
Lu 7:37 And behold, a woman who was in the city, a sinner; and when she knew that he was sitting at meat in the Pharisee's house, she brought an alabaster cruse of ointment,
Lu 7:38 and standing behind at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment.
Lu 7:39 Now when the Pharisee that had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have perceived who and what manner of woman this is that toucheth him, that she is a sinner.
Lu 7:40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Teacher, say on.

Lu 7:41 A certain lender had two debtors: the one owed five hundred shillings, and the other fifty.

Lu 7:42 When they had not wherewith to pay, he forgave them both. Which of them therefore will love him most?

Lu 7:43 Simon answered and said, He, I suppose, to whom he forgave the most. And he said unto him, Thou hast rightly judged.

WBN

Observe here, 1. How unreasonably the Pharisee was offended with Christ, for permitting this poor woman to come near him, and touch him. Admit she had been the greatest of sinners, might not such come to Christ, when he was come from heaven to them?

Oh, blessed Saviour! There is merit enough in thy blood, and mercy enough in thy bowels, to justify and save the vilest sinners, which by repentance and faith do make a timely application to thee.

Observe, 2. The parable which Christ makes use of, for the Pharisee's conviction, and the woman's comfort: namely, the parable of the two debtors, one of whom owed a greater sum, and the other a less, who both having nothing to pay, were both freely forgiven; and both upon their forgiveness loved their creditor much, but he most to whom most was forgiven.

Now from this parable we gather these lessons of instruction;

1. That great is the debt which all mankind have contracted, and lie under to the justice of God: 'tis here expressed by five hundred pence. Our debt is infinite; and, had not miraculous mercy interposed, divine justice could never have been satisfied, but by undergoing an infinite punishment.

2. That yet all sinners stand not alike indebted to the justice of God; some owe more, and others less; all are guilty, but not all alike; some owe five hundred talents, others fifty pence.

3. That be men's debt greater or less, their sins more or fewer, 'tis utterly impossible for any person of himself to clear his debt, and make satisfaction, but they that owe least stand in need of mercy and forgiveness; He forgave them both.

4. That the forgiveness that is in God is a free, gratuitous, and gracious forgiveness: he frankly forgave them both: Gracious art thou, O Lord, in thy doings towards thy children, and thy tender mercy is over all thy works.

ACC

Verse 41. A certain creditor. It is plain that in this parable our Lord means, by the creditor, GOD, and, by the two debtors, Simon and the woman who was present. Simon, who had the light of the law, and who, in consequence of his profession as a Pharisee, was obliged to abstain from outward iniquity, might be considered as the debtor who owed only fifty pence, or denarii. The woman, whom I have supposed to be a heathen, not having these advantages, having no rule to regulate her actions, and no curb on her evil propensities, may be considered as the debtor who owed five hundred pence, or denarii. And when both were compared, Simon's debt to God might be considered, in reference to hers, as fifty to five hundred. However, we find, notwithstanding this great disparity, both were insolvent. Simon, the religious Pharisee, could no more pay his fifty to God than this poor heathen her five hundred; and, if both be not freely forgiven by the Divine mercy, both must finally perish. Having NOTHING to PAY, he kindly FORGAVE them both. Some think that this very Simon was no inconsiderable debtor to our Lord, as having been mercifully cleansed from a leprosy; for he is supposed to be the same as Simon the leper.

The Good Samaritan

Lu 10:30 Jesus made answer and said, A certain man was going down from Jerusalem to Jericho; and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead.

Lu 10:31 And by chance a certain priest was going down that way: and when he saw him, he passed by on the other side.

Lu 10:32 And in like manner a Levite also, when he came to the place, and saw him, passed by on the other side.

Lu 10:33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he was moved with compassion,

Lu 10:34 and came to him, and bound up his wounds, pouring on them oil and wine; and he set him on his own beast, and brought him to an inn, and took care of him.

Lu 10:35 And on the morrow he took out two shillings, and gave them to the host, and said, Take care of him; and whatsoever thou spendest more, I, when I come back again, will repay thee.

Lu 10:36 Which of these three, thinkest thou, proved neighbor unto him that fell among the robbers?

Poole

Ver. 30-37. It is certain that the principal scope of our Saviour in this history, or parable, was to convince the lawyer, that every one is our neighbour to whom God offereth us an opportunity of doing good, whether he be of our nation or region or not. Every object of our mercy is our neighbour, whom God requireth us to love as ourselves. This was quite contrary to the common doctrine of the scribes' and Pharisees' interpreting the law, Thou shalt love thy neighbour as thyself, and excellently served our Saviour's design, to show this lawyer that he understood not, much less observed, the law of God in that manner, as that he could justify himself from the violation of it. He also by the by showeth him, that the Samaritans, whom the Jews so much abhorred, better understood the law of God, than the ecclesiastical guides of those times, who yet pretended to be teachers of it to others; for some of them by the light of nature discerned themselves obliged to do good to every one that stood in need of their help, or if not by the light of nature, yet by the light of revelation in the law of Moses; but the scribes and Pharisees, by their false interpretation of the Divine law, had taught people to omit a great part of their duty required by the Divine law, and so could not hope to be justified, or to obtain eternal life and salvation, from the observation of it.

A Friend In Need

Lu 11:5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;

Lu 11:6 For a friend of mine in his journey is come to me, and I have nothing to set before him?

Lu 11:7 And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee.

Lu 11:8 I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.

Lu 11:9 And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.

Lu 11:10 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

Lu 11:11 If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?

Lu 11:12 Or if he shall ask an egg, will he offer him a scorpion?

Lu 11:13 If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?

WBN

The design of our blessed Saviour in these, and the following verses, is to excite and stir up his disciples to fervency, importunity, and constancy, in the duty of prayer, and to this purpose he makes use of a double argument, the one of a friend, and the other of a father. He lays before them the parable of a friend, coming to his friend at midnight, and by his importunity obtaining that of him which otherwise he must have gone without.

From whence our Lord leaves us to infer that if an impudent and bold beggar can obtain so much from a man, what cannot an humble, earnest, and daily petitioner obtain from God? What friend is so faithful and helpful to his dearest friend, as God is to us his children?

From the whole note,

1. That a man must be brought into a state of friendship and reconciliation with God, if he hopes his prayers shall be accepted.

2. That when any of the friends of God are in necessities and straits, he allows them the liberty at all hours to call upon him, and pray unto him: at midnight as well as at mid-day, God's ear is open to his praying friends.

3. That Almighty God takes pleasure in being urged in prayer by the holy importunity of his friends: never is he better pleased, than when his people, with holy Jacob, wrestle with him, and will not let him go till he hath blessed them.

4. That such holy and humble importunity shall not only obtain what we desired, but more than we expected: only three loaves were desired here, but because of importunity he had as many as he needed; more is given in the concession, than was desired in the supplication. The original word here rendered importunity, signifies impudence, according to that saying among the Jews. The impudent man overcomes the modest and the bashful; how much more God, who is goodness itself?

Our Saviour here goes on to urge us to importunity and constancy in prayer; he bids us ask, seek, and knock, and assures us we shall be accepted, heard, and answered.

Here note,

1. That man is a poor indigent creature, full of wants, but unable to supply them.

2. As man is an indigent and insufficient creature, so God is an all-sufficient good, able to supply the wants, and to relieve the necessities, of his creatures.

3. That Almighty God stands ready to supply all our wants, not temporal only, but spiritual also, affording his grace, and the assistance of his Holy Spirit, to them that ask it.

4. If therefore we want the grace of God, and the asistance of his Holy Spirit, it is our own fault, and not God's; it is either for want of seeking, or for want of earnestness in asking; for our Saviour expressly assures us, that God denies it to none; but every one that asketh receiveth.

The second parable which our Saviour makes use of, is that of a father to his children; Christ represents the care and kindness of God towards us by the affections which earthly parents bear to their natural children, who though they be many times evil themselves, yet are not wont to deny their children necessary good things, when they dutifully and decently beg them at their hands: If ye being evil - how much more shall your heavenly Father give his Holy Spirit; that is, the continual presence and influence of his Holy Spirit to all the purposes of guidance and direction, of grace and assistance, of comfort and support, in our Christian course.

Learn hence, that the presence and assistance of God's Holy Spirit, to enable us to do what God requires, shall never be wanting to those that desire it, and endeavor after it. But we must always remember that the assistance of God's Holy Spirit, though it be offered and tendered to us, yet it is not forced upon us; for if we beg the Holy Spirit and his assistance, but refuse to make use of it; or if we cry to him for his help to mortify our lusts, but do not put forth our own endeavors; we forfeit the divine assistance, and God will certainly withdraw his Holy Spirit from us.

The Rich Fool

Lu 12:16 Then He spoke a parable to them, saying: "The ground of a certain rich man yielded plentifully.

Lu 12:17 "And he thought within himself, saying, 'What shall I do, since I have no room to store my crops?'

Lu 12:18 "So he said, 'I will do this: I will pull down my barns and build greater, and there I will store all my crops and my goods.

Lu 12:19 'And I will say to my soul, "Soul, you have many goods laid up for many years; take your ease; eat, drink, and be merry."'

Lu 12:20 "But God said to him, 'Fool! This night your soul will be required of you; then whose will those things be which you have provided?'

Lu 12:21 "So is he who lays up treasure for himself, and is not rich toward God."

WBN

The design and scope of our Saviour in this parable, is to show men the vileness and vanity of the sin of covetousness, or an eager and insatiable desire after the things of this world. When men heap up riches, and lay up treasures in this life, taking no care to be rich towards God in faith and good works, our Saviour illustrates this by the parable of a rich man, whom God had blessed with great plenty, yet his desire of more wealth was never satisfied, but he is projecting how he may lay up goods in store for many years.

Where note, 1. That the parable does not intimate any indirect and unjust ways of gain which this man used to increase his estate, but condemns his insatiable desire and thirst after more.

So that hence we may learn, that an eager and inordinate desire after the things of this world, though it be free from injustice, and doing wrong to others, is one species, or kind, of the sin of covetousness.

Observe, 2. How this rich man looked no farther than himself, not looking upon himself as God's steward, but his own carver; he cries out, What shall I do because I have no room where to lay my fruits? Not considering that the houses of the poor should have been his granaries for the abundance of his increase. Charity to the necessitious is the best way of bestowing our abundance. God's extraordinary bounty is to be laid out for the relief of others' necessities, not for the gratifying of our own luxurious desires.

Observe, 3. The brand of infamy which the wise God fixes upon this covetous rich man: Thou fool, says God.

Learn thence, that it is an act and instance of the most egregious folly imaginable, for persons to spend their time and strength in getting and laying up treasure upon earth; in the mean time neglecting to be rich towards God in faith and good works: Thou fool.

Observe, 4. The doleful tidings and threatening news brought unto him: This night thy soul shall be required of thee.

Learn hence, 1. That a man's wealth is not able to preserve his life, much less to save his soul: and if wealth cannot save a man's life, why should men endanger their lives, no, hazard their souls, to get or increase wealth?

Learn, 2. That God takes away men's lives many times when they least suspect it: This night, says God; many years, says he. God will not have us think of rest in a place of disquiet, nor of certainty in a condition of inconstancy; we are dependent creatures, and our time is in God's hand: This night shall thy soul be taken away from thee.

Learn, 3. That the souls of ungodly men are taken from them by force and compulsion: Thy soul shall be required of thee. Good men have the same reluctances of nature which others have, yet they sweetly resign their souls into the hands of God in a dying hour; whereas a wicked man, though he sometimes dies by his own hand, yet he never dies with the consent of his own will; he chooses rather to eat dust (with the serpent) than to return to dust.

Observe, 4. The expostulatory question: Whose then shall those things be, which thou has provided?

Intimating, 1. That they should not be his: a man's wealth lasts no longer than his life, neither has he any longer the comfort of it: lay up gold, and it perishes with thee; but treasure up grace, and it shall accompany thee: Whose shall those things be? Not thine, undoubtedly.

Note, 2. As these things shall not be thine, when thou art gone, so thou knows not whose they shall be after thou art gone; whether they shall fall into the hand of a child or a stranger; of a wise man or a fool: the wealthiest man cannot be certain who shall be his heir, and whose goods his shall be.

Observe lastly, the application which our Saviour makes of this parable to his disciples: So is every one that layeth up treasure for himself, and is not rich towards God.

Learn hence, that such as are not rich in grace, rich in good works, shall find no benefit by, and take no comfort in all their worldly riches in the time of their greatest need, at the hour of death, and in the day of judgment.

Learn farther, how brutish and unworthy of a man it was, for this person to cheer up his soul with the hopes of worldly provisions, to bid his soul eat, drink, and be merry. Alas, the soul can no more eat, drink, and be merry with carnal things, than the body can with spiritual and immaterial things; it cannot feed upon bread that perishes; but bring it to a reconciled God in Christ, to the covenant of grace, and sweet promises of the gospel; set before it the joys and comforts of the Spirit; and if it be a sanctified and renewed soul, it can make a rich feast upon these. Spiritual things are proper food for spiritual souls; deservedly then is this person branded with the name of fool, for say, Soul, thou hast goods laid up for many years; eat, drink, and be merry.

Faithful and Wise Steward

Lu 12:42 And the Lord said, "Who then is that faithful and wise steward, whom his master will make ruler over his household, to give them their portion of food in due season?

Lu 12:43 "Blessed is that servant whom his master will find so doing when he comes.

Lu 12:44 "Truly, I say to you that he will make him ruler over all that he has.

Lu 12:45 "But if that servant says in his heart, 'My master is delaying his coming,' and begins to beat the male and female servants, and to eat and drink and be drunk,

Lu 12:46 "the master of that servant will come on a day when he is not looking for him, and at an hour when he is not aware, and will cut him in two and appoint him his portion with the unbelievers.

Lu 12:47 "And that servant who knew his master's will, and did not prepare himself or do according to his will, shall be beaten with many stripes.

Lu 12:48 "But he who did not know, yet committed things deserving of stripes, shall be beaten with few. For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more.

WBN

Our Lord in these verses describes a negligent and unfaithful steward of his household, and then declares that dreadful sentence of wrath which hangs over him. The unfaithful steward, or negligent minister of the gospel, is decribed:

1. By his infidelity: he believed not Christ's coming to judgment, though he preaches it to others; He saith in his heart, My Lord delayeth his coming.

2. He is described by his hatred, envy, and malignity, against his fellow servants, that were more faithful than himself: He begins to smite them, at least with the virulence of his tongue, if not with the violence of his hand.

3. He is farther described by his associating with the wicked, and strengthening their hands by his ill example: He eateth and drinketh with the drunken; that is, as their associate and fellow companion. Thus the negligent steward and unfaithful minister is described.

Next his sentence is declared.

1. Christ will surprise him in his sin and security, by coming at an hour when he looketh not for him.

2. He will execute temporal vengeance upon him; he will cut him in pieces, as the Jews did their sacrifices, dividing them into two parts.

Hence some observe, that God seldom suffers slothful, sensual ministers to live out half their days.

3. Christ will punish them with eternal destruction also: Appoint them their portion with unbelievers.

Teaching us, that such ministers as neglect the service of God, and the souls of their people, as they are ranked amongst the worst sinners in this life, so shall they be punished with them in the severest manner in the next. When Satan destroys the souls of men, he shall answer for it as a murderer only, not as an officer that was intrusted with the care of souls. But if the steward does not provide, if the shepherd does not feed, if the watchman does not warn, they shall answer, not only for the souls that have miscarried, but for an office neglected, for a talent hidden, and for a stewardship unfaithfully managed. Woe unto us, if at the great day we hear distressed souls roaring out their complaints, and howling out their doleful accusations against us, say, "Lord, our stewards have defrauded us, our watchmen have betrayed us, our guides have misled us," verse 48. 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.

Hence we learn,

1. That whatever we receive from God, is both a gift and a talent.

2. That every one has some gift or talent from God to be improved for God.

3. That God's gifts or talents are not given to all in the same measure.

4. That whether we receive little or much, all is in order to an account.

5. That answerable to our present talents will be our future accounts. The greater opportunities a man has of knowing his duty, and the greater abilities he has for doing good, if he does it not, the greater will be his condemnation, because the neglect of his duty in this case cannot be without a great deal of willfulness and contempt, which is an heinous aggravation. If thy gifts be mean, the less thou hast to account for; if greater than others, God expects thou should do more good than others, for where much is given, much will be required.

The Barren Fig Tree

Lu 13:6 ¶ He also spoke this parable: "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none.

Lu 13:7 "Then he said to the keeper of his vineyard, 'Look, for three years I have come seeking fruit on this fig tree and find none. Cut it down; why does it use up the ground?'

Lu 13:8 "But he answered and said to him, 'Sir, let it alone this year also, until I dig around it and fertilize it.

Lu 13:9 'And if it bears fruit, well. But if not, after that you can cut it down.'"

MHCC

6-9 This parable of the barren fig-tree is intended to enforce the warning given just before: the barren tree, except it brings forth fruit, will be cut down. This parable in the first place refers to the nation and people of the Jews. Yet it is, without doubt, for awakening all that enjoy the means of grace, and the privileges of the visible church. When God has borne long, we may hope that he will bear with us yet a little longer, but we cannot expect that he will bear always.

WBN

Our blessed Saviour, that he might excite the Jews to the practice of the last mentioned duty of repentance, sets forth his long-suffering with them, and forbearance towards them, by the parable of the fig tree, which the Master of the vineyard had long expected fruit there from, but found none.

Where note, 1. The great care that God takes to make poor sinners happy; he plants them in his church, as in a vineyard, that by the cultivating care of his ministers, and the fructifying influences of his Spirit, they may be fruitful in good works.

Note, 2. That God keeps an exact account or reckoning, what means and advantages every place and people have enjoyed; These three years have I come seeking fruit, alluding to the three years of his own ministry among them. God keeps a memorial how many years the gospel has been amongst a people, how many ministers they have had, and how long with them, what pathetical exhortations, what pressing admonitions, what cutting reproofs; all are upon the file, and must be accounted for.

Learn, 3. That God expects suitable and proportionable fruit from a people, according to the time of their standing in his vineyard, and answering to the cost and culture which his ministers have expended upon them, and the pains they have taken with them.

Note farther, 4. That although God does and justly may expect fruit from such as are planted, in his vineyard, to with, the Christian church, yet he expects it with much patience and forbearnace, waiting from year to year, to see if time will work amendment. These three years I have come seeking fruit, and found none.

The Great Supper

Lu 14:16 Then He said to him, "A certain man gave a great supper and invited many,

Lu 14:17 "and sent his servant at supper time to say to those who were invited, 'Come, for all things are now ready.'

Lu 14:18 "But they all with one accord began to make excuses. The first said to him, 'I have bought a piece of ground, and I must go and see it. I ask you to have me excused.'

Lu 14:19 "And another said, 'I have bought five yoke of oxen, and I am going to test them. I ask you to have me excused.'

Lu 14:20 "Still another said, 'I have married a wife, and therefore I cannot come.'

Lu 14:21 "So that servant came and reported these things to his master. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in here the poor and the maimed and the lame and the blind.'

Lu 14:22 "And the servant said, 'Master, it is done as you commanded, and still there is room.'

Lu 14:23 "Then the master said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled.

Lu 14:24 'For I say to you that none of those men who were invited shall taste my supper.'"

POOLE

Ver. 16-24. We met with the same parable Mt 22:1-10, where we had the most of what is here, and really other considerable circumstances: See Poole on "Mt 22:1" and following verses to Mt 2:10. Christ's primary intention by this parable was certainly to foretell the rejection of the Jews for their contempt of his gospel, and the reception of the Gentiles. They were those who were first bidden, that is, called and invited by the preaching of John the Baptist, Christ himself, and the apostles, to the receiving of Christ, that so they might be prepared for the marriage supper of the Lamb, mentioned Re 19:9. The Gentiles, as a more rustic people, are set out under the notion of such as were in lanes, streets, and highways. It also informs us of some great causes of men's rejection of the grace of God offered them in the ministry of the gospel:

1. Their worldly cares and businesses.

2. Their sensible enjoyments and pleasures:

which did not hinder the Jews only, but one or other of which hinders the most of people still from receiving the grace of Christ tendered in the gospel. They are either not at leisure to attend to their souls, or they must enjoy things sensible and sensual in a degree in which the enjoyment of them is inconsistent with that duty which God requireth of them who would be saved. Perimus licitis, most men perish by their sinful use (or abuse rather) of things in themselves lawful. It may be observed also, that the two first sorts made a kind of mannerly excuse, saying, I pray thee have me excused; but the last peremptorily said, I cannot come. Though secular employments be great diversions of us, and so hinderances of our minding things of highest concernment, yet sensual satisfactions and pleasures do most drown and swallow up the soul of man, and keep it from minding heaven and heavenly things. There have been a great many words spent about those words, compel them to come in, Lu 14:23. It appeareth to be almost the unanimous sense of the ancients, That no man ought by temporal punishments to be compelled to the profession of the true faith. Some of them have a little differed about such as, having once embraced the doctrine of the true faith, afterwards swerved from it; though the truth of it is, they can be no more compelled than the other, for the will admits of no violence. Be the truth what it will in those points, certain it is that external compulsion hath no colour of foundation in this text. They are the ministers of the gospel that are thus spoken to, who we know by Christ's commission had no civil power committed to them. Nor do we ever read that they exercised any in order to the bringing of the Gentiles to the embracing of the faith; nor do servants sent out to invite men to feasts (as these were) use to pull them in by head and shoulders, or to drive them in by whips and cudgels, only to use the best arguments they can to persuade them. Christ never prescribed any Spanish conversions of people. Man is presumed to be a rational creature, and taught even by nature to choose things which he sees are or may be of highest importance and concern. So that the very opening to men the riches of Divine grace, fitted to their lost and undone state, (which must also be showed them), is a compulsion of them, or would at least be so if men by the fall were not corrupted as to their wills, so as they will not follow the dictate of their understanding. But notwithstanding the depravation and averseness of the carnal will, yet as many as the Lord will please to show mercy to, by joining the efficacious operations of his Spirit with the exterior call in the ministry of the word, shall come in. The words are anagkson eiselyein, make it necessary for them to come in, which no cudgels, no bodily punishments, can do, for they have their choice whether they will die or do it. It is used Mt 14:22; Christ compelled his disciples to go into a ship, hnagkasen, yet it is certain he used no swords, or staves, or whips, or pecuniary mulcts to enforce them. A word of as high an import is used Lu 24:29, of the two disciples compelling Christ to stay with them, parebiasanto. So Ga 2:14, anagkazeiv, why dost thou force the Gentiles to Judaize? Yet it is certain Peter neither exercised nor called in the power of the magistrate to force the Gentiles. But when men began to spare their pains as to their tongues, to overpower and prevail upon men's hearts, then they began to compel them, by civil coercions, and to call in the civil magistrate, to the effecting of what they would have, while they themselves would do nothing; and thus, contrary to all sense and reason, they expounded these words, compel them to come in.

The Lost Coin

Lu 15:8 Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?

Lu 15:9 And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.

Lu 15:10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.

WBN

The scope of this parable is the same with the former.

1. To express the joy that is found with God and his holy angels, at the recovery and conversion of a notorious sinner.

2. To justify Christ in conversing with such sinners in order to their repentance and conversion, from the malicious reflections of the Pharisees made upon our Saviour for so doing: the sense of the words seems to be this, "If you do all justify the diligence and care of a woman, using all possible means to recover the loss of a piece of silver that has Caesar's image upon it, why (might our Saviour say) will you Pharisees censure and condemn me for seeking to recover and save lost sinners, that have the image of an holy God instamped upon them?"

Learn hence,

1. That the conversion of a sinner from a course and state of sin and wickedness, is highly acceptable and pleasing unto God.

2. That it is reasonable to suppose, that the holy angels in heaven do conceive a new joy at the notice and news of a sinner's repentance and conversion unto God: how the angels come by this knowledge, whether by virtue of their ministry here below, or whether God is pleased to reveal it to them above, as a thing extremely welcome and delightful to good spirits, it is neither material to enquire, nor possible to determine. But their happiness not being intensively infinite, it is certain that they may be happier than they are.

Note 3. That God is not only willing to receive and embrace returning and repenting sinners, but the news of their repentance is entertained with so much joy in heaven, that if it be possible for the blessed inhabitants of that place to have any thing added to their happiness, this will be a new accession to it: for though the happiness of God himself be intensively infinite, and can have nothing added to it; yet the happiness of angels and glorified spirits being but finite, is capable of addition: and as their knowledge and love do increase, so their felicity may be growing and improving to all eternity; so that it is reasonable enough to suppose that there is really joy among the angels and spirits of just men made perfect, over every sinner that repenteth.

The Prodigal Son

Lu 15:11 ¶ And he said, A certain man had two sons:

Lu 15:12 And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living

Lu 15:13 And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.

Lu 15:14 And when he had spent all, there arose a mighty famine in that land; and he began to be in want.

Lu 15:15 And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.

Lu 15:16 And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.

Lu 15:17 And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger!

Lu 15:18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,

Lu 15:19 And am no more worthy to be called thy son: make me as one of thy hired servants.

Lu 15:20 And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.

Lu 15:21 And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.

Lu 15:22 But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:

Lu 15:23 And bring hither the fatted calf, and kill it; and let us eat, and be merry:

Lu 15:24 For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.

Lu 15:25 Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.

Lu 15:26 And he called one of the servants, and asked what these things meant.

Lu 15:27 And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.

Lu 15:28 And he was angry, and would not go in: therefore came his father out, and intreated him.

Lu 15:29 And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:

Lu 15:30 But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.

Lu 15:31 And he said unto him, Son, thou art ever with me, and all that I have is thine.

Lu 15:32 It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.

cont

WBN

In the two former parables of the lost sheep and lost goat, was represented to us the great pains and care which Christ takes for the recovery of lost sinners. In this third parable of this prodigal son, is shadowed forth unto us, with what great readiness, joy, and gladness, our heavenly Father receives repenting and returning sinners.

In the face of the prodigal, as in a glass, we may behold, first, a riotous sinner's aversion from God.

Secondly, a penitent sinner's conversion to God.

Thirdly, a pardoned sinner's acceptance and entertainment with God.

From the whole learn, 1. What is the nature of sin, and the practice of sinners. Sin is a departing from God, and every sinner does voluntarily and of his own accord depart from him: He took his journey into a far country.

Learn, 2. The great extravagancy which sinners run into when they forsake God, and give up themselves to the conduct of their lusts and vile affections; he wasted all his substance with riotous living; that is, spent his time, and consumed his treasure, in riot and excess.

Observe, 3. That sin will certainly bring men into streights, but streights do not always bring men off from sin: he began to be in want, yet thinks not of returning to his father's house.

Observe, 4. That sinners will try all ways, and go through the greatest hardships and difficulties, before they will leave their sins, and return home to their heavenly Father: He joined himself to a citizen of that country; and went into the fields to feed swine. He chooses rather to feed at the hog's trough, than to feast in his father's house.

Observe, 5. At last the happy fruits of a sanctified affliction: they put the prodigal upon serious consideration: He came to himself; upon wise consultation; I perish with hunger: and upon a fixed resolution; I will arise and go to my father. Serious consideration, and solid resolutions, are great steps to a sound conversion, and thorough reformation.

Observe, 6. The affectionate tenderness and compassion of the father towards the returning prodigal: though he had deserved to be sharply reproved, severely corrected, and finally rejected and shut out of doors; yet the father's compassion is above his anger: not a word of his miscarriages drops from his father's mouth, but as soon as ever the son looks back, mercy looks out and the father expresses,

1. His speedy readiness to receive his son, He ran unto him: the son did only arise and go, but the father made haste and ran; mercy has not only a quick eye to spy out a penitent, but a swift foot; it turns to embrace a penitent.

2. Wonderful tenderness, He fell upon his neck: it had been much to have looked upon him with the eye, more to have taken him by the hand, but most of all to fall upon his neck. Divine mercy will not only meet a penitent, but embrace him also.

3. Strong affectionateness: He kissed him; giving him thereby a pledge and assurance of perfect friendship and reconciliation with him.

Learn hence, that God is not only ready to give demonstrations of his mercy to penitent sinners, but also to give the seals and tokens of his special reconciled favor to them; they shall now have the kisses of his lips, who formerly deserved the blows of his hand: The father ran unto him, fell on his neck, and kissed him.

Observe, lastly, the great joy that appeared in the whole house, as well as in the father's heart, upon this great occasion, the prodigal son's returning: They all began to be merry, there was music and dancing.

Learn hence, that sincere conversion brings the soul into a joyful, into a very joyful state and condition. The joy that conversion brings is an holy and spiritual joy, a solid and substantial joy, a wonderful and transcendent joy, an increasing and never-fading joy. Our joy on earth is an earnest of the joys of heaven, where there will be rejoicing in the presence of our heavenly Father and his holy angels to all eternity: because we were dead, but are now alive again; we were lost, but are found.

By the murmuring of the elder son at the prodigal's returning to, and reception with, his father, some think the Jews in general are to be understood, whose peevishness to the Gentiles, and the repining at the offer of salvation made unto them by the gospel, is very evident from many places of scripture: others understand it of the scribes and Pharisees in particular, who presuming on their own righteousness, as if they had never transgressed God's commandments at any time, murmured at our Saviour for conversing with sinners, though it were in order to the bringing of them to repentance; which instead of being frowardly discontented at, they ought to have rejoiced at.

Learn hence, there is such an envious spirit in men, yea, even in the best of men, as inclined them to repine at such dispensations of divine grace and favor, as others receive, and they want.

Learn, 2. That to indulge such a spirit and temper in ourselves, argues great sin, and great folly: great sin in being dissatisfied with God's dispensations, and affronting his wisdom and justice; and great folly, in making another's good our grief; as if we had less, because another has more: The eldest son was angry, and would not go in: it follows, therefore came his father out and intreated him. This shows the meekness of God in dealing with us under, our frowardness; and the high satisfaction he takes in a sinner's conversion and returning to his duty.

Lastly, this points out unto us our duty to imitate God, and be followers of him as dear children. Does he rejoice at a sinner's return to this duty? So should we. It is the devil's temper to regret and envy the good and happiness of others: he gnashes his teeth, when the prey he thought himself sure of, is snatched out of his jaws. But to God, and all his holy angels, nothing is so agreeable as their repentance and conversion of a sinner from the error of his ways, and the saving of a soul from death; this is looked upon as a resurrection from the dead, and a ground of the greatest joy and rejoicing: It was meet that we should make merry and be glad, for this thy brother was dead, and is alive again; he was lost, and is found.

Whence note, that regeneration is the term from which all true pleasure commences. We never live a merry day until we begin to live unto God; when the prodigal son returned to his father, then, and not until then, they began to be merry.

The Unjust Steward

Lu 16:1 ¶ And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.

Lu 16:2 And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.

Lu 16:3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.

Lu 16:4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.

Lu 16:5 So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord?

Lu 16:6 And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty.

Lu 16:7 Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore

Lu 16:8 And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.

Lu 16:9 And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations

Lu 16:10 He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.

Lu 16:11 If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?

Lu 16:12 And if ye have not been faithful in that which is another man's, who shall give you that which is your own?

Lu 16:13 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.

cont

MHCC

The parable of the unjust steward. (1-12) Christ reproves the hypocrisy of the covetous Pharisees. (13-18) The rich man and Lazarus. (19-31)

1-12 Whatever we have, the property of it is God's; we have only the use of it, according to the direction of our great Lord, and for his honour. This steward wasted his lord's goods. And we are all liable to the same charge; we have not made due improvement of what God has trusted us with. The steward cannot deny it; he must make up his accounts, and be gone. This may teach us that death will come, and deprive us of the opportunities we now have. The steward will make friends of his lord's debtors or tenants, by striking off a considerable part of their debt to his lord. The lord referred to in this parable commended not the fraud, but the policy of the steward. In that respect alone is it so noticed. Worldly men, in the choice of their object, are foolish; but in their activity, and perseverance, they are often wiser than believers. The unjust steward is not set before us as an example in cheating his master, or to justify any dishonesty, but to point out the careful ways of worldly men. It would be well if the children of light would learn wisdom from the men of the world, and would as earnestly pursue their better object. The true riches signify spiritual blessings; and if a man spends upon himself, or hoards up what God has trusted to him, as to outward things, what evidence can he have, that he is an heir of God through Christ? The riches of this world are deceitful and uncertain. Let us be convinced that those are truly rich, and very rich, who are rich in faith, and rich toward God, rich in Christ, in the promises; let us then lay up our treasure in heaven, and expect our portion from thence.

ChristiansUnite Forums

Theology => Bible Study => Topic started by: airIam2worship on May 25, 2006, 09:57:42 AM