Luke 16:1-10
The leading object of this parable is, to show that we ought to deal
kindly and generously with our neighbors; that, when we come to the judgment
seat of God, we may reap the fruit of our liberality. Though the parable
appears to be harsh and far-fetched, yet the conclusion makes it evident,
that the design of Christ was nothing else than what I have stated. And
hence we see, that to inquire with great exactness into every minute part
of a parable is an absurd mode of philosophizing. Christ does not advise
us to purchase by large donations the forgiveness of fraud, and of extortion,
and of wasteful expenditure, and of the other crimes associated with unfaithful
administration. But as all the blessings which God confers upon us are
committed by Him to our administration, our Lord now lays down a method
of procedure, which will protect us against being treated with rigor, when
we come to render our account.
They who imagine that alms are a sufficient compensation for sensuality
and debauchery, do not sufficiently consider, that the first injunction
given us is, to live in sobriety and temperance; and that the next is,
that the streams which flow to us come from a pure fountain. It is certain
that no man is so frugal, as not sometimes to waste the property which
has been entrusted to him; and that even those who practice the most rigid
economy are not entirely free from the charge of unfaithful stewardship.
Add to this, that there are so many ways of abusing the gifts of God, that
some incur guilt in one way, and some in another. I do not even deny, that
the very consciousness of our own faulty stewardship ought to be felt by
us as an additional excitement to kind actions.
But we ought to have quite another object in view, than to escape the
judgment of God by paying a price for our redemption; and that object is,
first, that seasonable and well-judged liberality may have the effect of
restraining and moderating unnecessary expenses; and, secondly, that our
kindness to our brethren may draw down upon us the mercy of God. It is
very far from being the intention of Christ to point out to his disciples
a way of escape, when the heavenly Judge shall require them to give their
account; but he warns them to lose no time in guarding against the punishment
which will await their cruelty, if they are found to have swallowed up
the gifts of God, and to have paid no attention to acts of beneficence.
We must always attend to this maxim, that with what measure a man measures,
it shall be recompensed to him again, (Matthew 7:2.)
8. And the master commended the unjust steward. Here it is obvious
that if we were to attempt to find a meaning for every minute circumstance,
we would act absurdly. To make donations out of what belongs to another
man, is an action which is very far from deserving applause; and who would
patiently endure that an unprincipled villain should rob him of his property,
and give it away according to his own fancy? It were indeed the grossest
stupidity, if that man who beheld a portion of his substance taken away,
should commend the person who stole the remainder of it and bestowed it
on others. But Christ only meant what he adds a little afterwards, that
ungodly and worldly men are more industrious and skillful in conducting
the affairs of this fading life, than the children of God are anxious to
obtain the heavenly and eternal life, or careful to make it the subject
of their study and meditation.
By this comparison he charges us with highly criminal indifference,
in not providing for the future, with at least as much earnestness as ungodly
men display by attending to their own interests in this world. How disgraceful
is it that the children of light, whom God enlightens by his Spirit and
word, should slumber and neglect the hope of eternal blessedness held out
to them, while worldly men are so eagerly bent on their own accommodations,
and so provident and sagacious! Hence we infer, that our Lord does not
intend to compare the wisdom of the Spirit to the wisdom of the flesh,
(which could not have been done without pouring contempt on God himself,)
but only to arouse believers to consider more attentively what belongs
to the future life, and not to shut their eyes against the light of the
Gospel, when they perceive that even the blind, amidst their darkness,
see more clearly. And, indeed, the children of light ought to be more powerfully
excited, when they behold the children of this world making provision against
a distant period, for a life which is fading, and which passes in a moment.
9. Make to yourselves friends. As in the words which were last
considered Christ did not enjoin us to offer sacrifices to God out of the
fruits of extortion, so now he does not mean that we ought to search for
defenders or advocates, who will throw around us the shield of their protection;
but teaches us that by acts of charity we obtain favor with God, who has
promised, that to the merciful he will show himself merciful, (Psalm 18:25.)
It is highly foolish and absurd to infer from this passage, that the prayers
or approbation of the dead are of service to us: for, on that supposition,
all that is bestowed on unworthy persons would be thrown away; but the
depravity of men does not prevent the Lord from placing on his records
all that we have expended on the poor. The Lord looks not to the persons,
but to the work itself, so that our liberality, though it may happen to
be exercised towards ungrateful men, will be of avail to us in the sight
of God. But then he appears to intimate that eternal life depends on our
merits. I reply: it is sufficiently plain from the context that he speaks
after the manner of men. One who possesses extensive influence or wealth,
if he procure friends during his prosperity, has persons who will support
him when he is visited by adversity. In like manner, our kindness to the
poor will be a seasonable relief to us; for whatever any man may have generously
bestowed on his neighbors the Lord acknowledges as if it had been done
to himself.
When you fail. By this word he expresses the time of death, and
reminds us that the time of our administration will be short, lest the
confident expectation of a longer continuance of life should make us take
a firmer grasp. The greater part are sunk in slumber through their wealth;
many squander what they have on superfluities; while the niggardliness
of others keeps it back, and deprives both themselves and others of the
benefit. Whence comes all this, but because they are led astray by an unfounded
expectation of long life, and give themselves up to every kind of indulgence?
Of the mammon of unrighteousness. By giving this name to riches,
he intends to render them an object of our suspicion, because for the most
part they involve their possessors in unrighteousness. Though in themselves
they are not evil, yet as it rarely happens that they are obtained without
deceit, or violence, or some other unlawful expedient, or that the enjoyment
of them is unaccompanied by pride, or luxury, or some other wicked disposition,
Christ justly represents them as worthy of our suspicion; just as on another
occasion he called them thorns, (Matthew 13:7,22.) It would appear that
a contrast, though not expressed, is intended to be supplied, to this effect;
that riches, which otherwise, in consequence of wicked abuse, polluted
their possessors, and are almost in every ease allurements of sin, ought
to be directed to a contrary object, to be the means of procuring favor
for us. Let us also remember what I have formerly stated, that God does
not demand sacrifice to be made from booty unjustly acquired, as if he
were the partner of thieves, and that it is rather a warning given to believers
to keep themselves free from unrighteousness.
10. He who is faithful in that which is least. Those maxims are
proverbs taken from ordinary practice and experience, and it is quite enough
if they are generally true. It will sometimes happen, no doubt, that a
deceiver, who had disregarded a small gain, shall display his wickedness
in a matter of importance. Nay, many persons, by affecting honesty in trifling
matters, are only in pursuit of an enormous gain; as that author says:
“Fraud establishes confidence in itself in small matters, that, when a
fit opportunity shall arrive, it may deceive with vast advantage.” And
yet the statement of Christ is not inaccurate; for in proverbs, as I have
mentioned, we attend only to what usually happens.
Christ, therefore, exhorts his disciples to act faithfully in small
matters, in order to prepare themselves for the exercise of fidelity in
matters of the highest importance. He next applies this doctrine to the
proper stewardship of spiritual graces, which the world, indeed, does not
estimate according to their value, but which far surpass, beyond all question,
the fading riches of this world. Those persons, he tells us, who act improperly
and unfaithfully in things of small value, such as the transitory riches
of the world, do not deserve that God should entrust to them the inestimable
treasure of the Gospel, and of similar gifts. There is, therefore, in these
words an implied threatening, that there is reason to fear lest, on account
of our abuse of an earthly stewardship, we fail to obtain heavenly gifts.
In this sense, what is true is contrasted with riches, as what is solid
and lasting is contrasted with what is shadowy and fading.
