The parable of the proud pharisee and humble publican. SECT. merit, trusted in themselves, that they were selves that they were cxxix. righteous, and despised others as reprobates. others: righteous, and despised Luke pray; the one a pha 11 The pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, adulterers, or even as this publican. extortioners, unjust, There were, said he, two men who went up to 10 Two men went XVIII. the temple to pray there, chusing to offer up up into the temple to 10 their particular devotions at that sacred place; risce, and the other a and the one of them was a pharisee, one of that publican. sect so greatly honoured among you, and the other a publican, whom you are used to number. 11 with the most contemptible of mankind. And the pharisee standing by himself, at as great a distance as he could from the miserable sinner, who had entered the temple with him, as if he feared being polluted by touching him, or any other person less holy than himself, prayed in this manner, O God, I thank thee, that I am not as the generality of other men are; but have always had the grace to withstand those vile temptations, which conquer and inslave them; so that I am not like the rapacious, unjust, adulterous generation among whom I live, or even like this wretched publican, that stands there at a distance, who probably is all this, and Thou knowest, O Lord, that I am zealous in all the traditions of the elders; that the week, I give titles in conformity to them I fast twice a week; and with the greatest strictness I pay tithes of all that I possess, not excepting even the very herbs of my garden. (Compare Mat. xxiii. 23. and Luke xi. 42.) Thus the pharisee offered his devotions, standing as near as he could to the court of the priests; confident in his own distinguished sanctity, and desirous to be ob13 served by others. But the poor humble publican standing afar off, in the court of the gentiles, as unworthy to be numbered among God's people, and much more unworthy to appear in the presence of so holy a Deity, would not so much as lift up his eyes to heaven, the habitation of the Divine holiness and glory, but smote on his breast, in token of the bitterest remorse and deepest humiliation, saying, O God, I intreat thee, be merciful to me a miserable sinner, 12 more: who 12 I fast twice in of all that I possess. 13 And the publican standing afar off, would not lift up so much as his eyes unto heaven, but smote up on his breast, saying, God be merciful to me a sinner. As if he feared being polluted by touching him, &c.] Thus Camero well explains this clause. Compare Isa. lxv. 5. f I fast twice a week.] It has been observed by most commentators, that the Jews especially the Pharisees, used generally to keep private fasts on Mondays and Thursdays, as the primitive Christians did on Wednesdays and Fridays; and our Lord had formerly reproved their ostentatious manner of doing it: Mat. vi, 16-18. Sce Drusius in loc. g miserable sinner.] It is very apparent, that the word sinner often signifies an abandoned profligate, or, as we commonly express it, a wicked wretch; and not merely one, who has in some instances violated the Divine law; which, alas, has been, His elder brother repines, and resents it. 39 and is found. And they concluded to be irrecoverably lost, is found, SO SECT. began to be merry. that I have renewed hope of comfort in him. cxxiii. And the whole house was filled with joy, and, Luke having made the entertainment ready they began XV. 24. to be cheerful. 25 Now his elder and as he came and But while the younger son was thus received 25 son was in the field: into his father's house, his elder son was abroad drew nigh to the in the field; and as on his return he approached house, he heard mu- the house, he heard the sound of music and dancsick and dancing. ing, and was surprised at the discovery of such 26 And he called unusual joy. And calling one of the servants 26 one of the servants, to come to him, he inquired of him what was the meaning of these things, and what could have and asked what these things meant? ther is come; and 27 And he said occasioned this extraordinary rejoicing? And 27 unto him, Thy bro, he said to him, It is, because thy younger brother thy father bath killed is come home; and thy father is so transported the fatted calf, be- with joy at his unexpected return, that he has cause he hath received killed the fatted calf, and made a very splendid him safe and sound. entertainment, because he has received him in good health again, and found him happily re28 And he was covered to a sense of his duty. And he was very 28 angry, and would not angry at the kind reception of his brother, and go in: - Therefore came entreated him. resolved that he would not go in. His father therefore hearing he was there, and his father out, and being told he had discovered some uneasiness, came out with great condescension, and calmly entreated him to be pacified, and to join with them in the festivities of the day. 29 And he answer Lo, these many years But, instead of rejoicing on so happy an occa-29 ing, said to his father, sion, and running to embrace bis penitent bre- friends: which hath devoured transgressed thy command; and yet thou hast ne- 50 Bat as soon as friends: But as soon as ever this thy favourite 30 this thy son was come, son was come, who has, as much as in him lay, thy living with har devoured thy substance with harlots abroad, in a lots, thou hast killed long course of scandalous debaucheries, to his for aim the fatted calf. own ruin, and the infamy of thy family, thou of their children would be less grievous to pious parents, than to see them abandoned to such a course as this young sinner rook. But to suppose an allusion here to that statite, (Deut. xxi. 18-21.) which hast condemned a disobedient and rebellious All 40 He is told by his father how fit it was to rejoice. SECT. hast killed for him the fatted calf, and made him сххій. as welcome as if he had been the most dutiful Luke XV. 31. child upon earth. 31 And he said un ever with me, and all 32 It was meet that we should make merry, and be glad: for And, though his father justly might have taken offence at his unbecoming reply, yet, with to him, Son, thou art great gentleness, he said to him, Son, thou art al- that I have is thine. ways with me, and art every dav receiving some token of my kindness; yea, all that I have is in a manner thine, as thou art heir to the bulk of 32 my estatek: But surely, on farther consideration, thou must acknowledge that it was fit we should feast and rejoice to-day; for this thy poor brother', who was but lately looked upon as dead, is, as it were, miraculously made alive and again: and he who was lost to us all, is now happily found; and it will much better become thee to join with us in joy for his return, than thus peevishly to quarrel with my indulgence to him. Now you, who have heard this parable, will easily see how indecent this conduct was, and how ungracious a figure this elder brother makes in my story. And I will assure you, that when you Pharisees murmur at the kindness shewn to the publicans, or even the Gentiles them. selves, on their sincere repentance, you act with as ill a grace, and are the objects of still greater blame, in proportion to the degree in which men's eternal interests are more important than those that relate merely to the present this thy brother was dead, and is alive again, was lost, and is found. state. All that I have is thine.) This is a material intimation, and suggests a strong reason against murmuring at the indulgence shewn to great sinners; for as the joyful welcome that the father gave this younger son did not incline him to disinherit the elder brother, so neither will God, out of a partial fondness for remarkable penitents, raise them to a state of glory superior to that of those who have on the whole made a greater progress in holiness, and done him more constant and faithful services. 1 This thy brother.] There is a lovely opposition between this and the 30th verse: the elder son had there indecently said, This thy son; the father in his reply tenderly says, This thy brother. And it is a mov. ing intimation that the best of men ought to look upon the most abandoned sinners as in some respect their brethren still; and should especially remember the relation, when there appears any inclination to return. m To the publicans, or even the Gentiles themselves.] Many commentators have IMPROVE considered this parable in a view of peculiar application to the Jews and Gentiles; and have observed that the murmurs of the Jews against the apostles for preaching the gospel to the Gentiles (see Acts xiii. 4250; xxii. 21, 22 and 1 Thes. ii. 16) are represented by the conduct of the elder brother. This was certainly a case comprehended in our Lord's design; but he undoubtedly had something more in his intention. He meant to shew, that had the Pharisees been as eminently good as they themselves pretended to be, yet it had been very unworthy their character to take offence at the kind treatment which any sincere penitent might receive. Thus does he here, and in many parallel texts, condemn their conduct on their own principles; though elsewhere, on proper occasions, he shews the falsehood of those principles, and plainly exposes their hypocrisy and guilt.Thus the judicious Calvin states the matter; and it is strange so many learned writers should have puzzled themselves and their readers in so clear a case. Reflections on the folly of sinners, and the kindness of God. 41 IMPROVEMENT. LET us here behold, with all due attention, the moving representation which our gracious Redeemer makes of the folly of. sinners, and the compassions of God; compassions, which he describes, as one who himself felt them, and who in this respect, as well as others, was the express image of his Father. SECT. cxxiji. We have before us in this parable a lively emblem of the character and condition of sinners in their fallen state. They are thus impatient of the most necessary restraints, thus fondly con-Ver. ceited of their own wisdom; and thus, when enriched by the 12 bounties of the great common Father, do they ungratefully run from him, and say unto God, Depart from us, for we desire not the knowledge of thy ways; (Job xxi. 14.) Sensual pleasures are 13 eagerly sought; and perhaps all their earthly possessions and hopes are quickly paid as the price of them. While the means of obtaining these pleasures continue, not a serious thought of God can 14 find a place in their minds: and then, perhaps, afflictions, heavy and complicated afflictions, come upon them; yet even under that pressure they will often make very hard shifts before they will 15, 16 be persuaded to think of a return; till at length Divine grace, working in concurrence with Providence, brings them to a better temper. When they see themselves naked and indigent, enslaved and 17 undone; when they come to themselves, and recover the exercise of their reason, improving it to the only purposes for which it would have been worth while to have received it; then they feel the pangs of penitential remorse; then they remember the blessings they have lost, and attend to the misery they have incurred. And hereupon they are disposed humbly to confess their 18, 19 folly, and to prostrate themselves in the presence of their heavenly Father: they put the resolution immediately into practice; they arise and go unto him. But oh, let us behold with wonder and pleasure the gracious 20 reception they find from Divine injured goodness! He sees them afar off; he pities, he meets, and embraces them; he interrupts 21 their complaints and acknowledgments with tokens of his returning favour. Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowe's are troubled for him; I will surely have mercy upon him, saith the Lord; (Jer. xxxi. 20.) Thus does God welcome the humble penitent; thus does he open the arms of his love to embrace him, and the treasures of his bounty to enrich 42 Christ delivers the parable of the unjust steward, SECT. him. He arrays him with the robe of a Redeemer's righteousness, exxiii. dresses him in the ornaments of sanctifying grace, honours him 22, 23 with the tokens of adopting love, and invests him with the glori ous privileges and immunities of his children. And all this he 24 does with unutterable delight: he rejoices over him with joy; he rests in his love, and, as it were, rejoices over him with singing (Zeph. iii. 17); and this is the joyful language of the song, My children that were dead, are alive again; and though they were lost, they are found. 25, 32 Let heaven and earth unite in the joy, and echo back the song. Let no elder brother murmur at the indulgence with which these prodigals are treated; but rather welcome them back into the family, and even encourage every thing that looks like a disposition to return to it. And let those who have been thus received, wander no more; but rather let them emulate the strictest piety of those, who for many years have served their heavenly Father, without having in any notorious instances transgressed his commandments. SECT. cxxiv. Luke SECT. CXXIV. Christ delivers the parable of the unjust steward, and reproves the 1-18. LUKE XVI. 1. LUKE XVI. 1. OUR Lord then spake another parable, by Aunto his disciples, a steward; and the which he intended to convince his hearers There was a certain of the necessity of making a right use of their rich man which had XV worldly enjoyments; and, having before rebuked same was accused unthe Pharisees for their envious and uncharitable to him, that he had temper, he said also to his disciples that were wasted his goods. about him, There was a certain rich man who had a steward, in whom he had long put great confidence; and he was at last accused to him, as having wasted his goods which had been intrusted 2to his care. And calling him, he said unto 2 And he called him, him, What is this strange account that I hear of thee? Can it be true that thou hast acted so this of thee? give an unjust and base a part? Give an immediate and account of thy stewexact account of thine administration and manage- ardship; for thou mayment in this office; for thou canst be no longer ard. steward, with any honour to thyself, or satisfaction to me, while thou continuest under such imputations and suspicions as these. 3 and said unto him, How is it that I hea est be no longer stew 3 Then the steward And upon this, as might be well imagined, the steward was much alarmed, and said within said within himself, himself, What |