Herein is a marvellous thing, that the men who were reputed to be the best and wisest among the people of God went so far astray in their judgment and their behaviour that they treated with positive contempt the Good and the Wise One when he lived before their eyes and spoke in their hearing. It demands explanation.

I. AN APPARENTLY UNACCOUNTABLE FACT. Here we have:

1. Heavenly wisdom derided by those who were divinely instructed. The Pharisees had the Law of God in their hands. Moreover, they had it in their minds and memories; they were perfectly familiar with it; they knew it well to the last letter. They had the great advantage of the devotional Scriptures following the legal, and the didactic and the illuminating prophetic Scriptures added to both. Then, to crown all, came the enlightening truths of the great Teacher himself; yet they failed to appreciate and even to understand him. Nor did they simply turn from him without response; they took up the position of acute and active opposition - "they derided him;" they sought to bring his doctrine into popular contempt.

2. Divine goodness derided by those who were exceptionally devout. No man could impeach the devoutness of the Pharisees, that is to say, so far as manner and habit were concerned. Their outward behaviour was reverent in the extreme; their habit of life was regulated by rules that brought them into frequent formal connection with God and with his Word. Yet with all their exterior piety they saw the Holy One of God living his transcendently beautiful his positively perfect life before them, and, instead of worshipping him as the Son of God, instead of honouring him as one of the worthiest of the sons of men, they actually judged him to be unholy and unworthy, and they endeavoured to bring him under the contempt of all good men! Such was their moral perversity, their spiritual contradictoriness.

II. THE TRUE EXPLANATION OF IT. That which accounts for this radical and criminal mistake of theirs was spiritual unsoundness. They were all wrong at heart; they loved the wrong thing, and a false affection led them, as it will lead all men, very far astray. Everything is explained in the parenthetical clause, "who were covetous." For covetousness is an unholy selfishness. It is a mean and a degrading carefulness about a man's own circumstances, a small and a withering desire for an enrichment at other men's expense; it is an affection which lowers and which enslaves the soul, ever dragging downwards and deathwards. And it is also a guilty worldliness. It is not that ambition to make the most and best of the present, which may be a very honourable aspiration; for "all things are ours [as Christian men], things present" as well as things to come (1 Corinthians 3:22); it is rather the moral weakness which allows itself to be lost and buried in the pursuits and pleasures of earth and time; it is the narrowing of the range of human attachment and endeavour to that which is sensuous and temporal, excluding the nobler longings after the spiritual and the eternal. This worldliness is not only a guilty thing, condemned of God; but it is a disastrous thing, working most serious evils to mankind.

1. It distorts the judgment.

2. It leads men into wrong and mischievous courses of action; it led the Pharisees to take such an attitude and to initiate such proceedings against Christ as culminated in his murder.

3. It ends in condemnation - such severe judgment as the Lord passed on these blind guides (see Matthew 23.). If we would be right at heart and in the sight of God, it is clear that "our righteousness must exceed the righteousness of the scribes and Pharisees."

(1) Multiplied ceremonialism will not suffice.

(2) Perfected proprieties will not avail.

(3) Only a humble, trustful, loving heart will make us right.

A true affection, the love of Christ, will lead us into truth and wisdom, will commend us to God, will land us in heaven. - C.

Those "lovers of money" heard what things? As rulers of the people they heard the parable of the "unjust steward," and their own doom as men entrusted with the priceless riches of God's teaching pronounced: "How is it that I hear this of thee?" They heard, "He that is faithful in that which is least" — money — "is faithful also in much."

I. "LOVERS OF MONEY" DERIDE A STRICT SCRUPULOSITY. "Be faithful in the least." Many of the customs of trades and professions are out of harmony with the gospel teaching on strict conscientiousness.

II. "LOVERS OF MONEY" DERIDE THE TEACHING OF THE GOSPEL ON SELF-DENIAL. Self-denial and a race for wealth are incompatible things: "Ye cannot serve God and mammon."

III. "LOVERS OF MONEY" DERIDE THOSE WHO CALL THE PURSUIT OF RICHES THE WORSHIP OF "MAMMON."

IV. "LOVERS OF MONEY" NEED ROUSING BY A STERNER TEACHING. Was not the Saviour impelled to the utterance of the parable of "Dives and Lazarus" — look at it — by the looks of contempt implied in the word ἐξομυκτήριζον, the distended nostril and curled lip of these Pharisees? Does this help to explain our Lord's unusual severity: "In hell he lift up his eyes, being in torment" "Nothing will shake "the lover of money" but stern teaching, and not always that.

(Clerical World.)

Show how and why it is that men highly esteem that which God abhors.

1. They have a different rule of judgment. God judges by one rule; they by another. God's rule requires universal benevolence; their rule is satisfied with any amount of selfishness, so it be sufficiently refined to meet the times. The world adopts an entirely different rule, allowing men to set up their own happiness as their end. But God's rule is, "Seek not thine own." God regards nothing as virtue except devotion to the right ends. The right end is not one's own, but the general good. Hence God's rule requires virtue, while man's rule at best only restrains vice. Men very inconsiderately judge themselves and others, not by God's rule, but by man's. Here I must notice some of the evidences of this, and furnish some illustrations. Thus, for example, a mere negative morality is highly esteemed by some men. Again, a religion which is merely negative is often highly esteemed. So also of a religion which at best consists of forms and prayers, and does not add to these the energies of benevolent effort. Again, the business aims and practices of business men are almost universally an abomination in the sight of God. Professed Christians judge themselves falsely, because they judge by a false standard. One of the most common and fatal mistakes is to employ a merely negative standard. The good Christian in the world's esteem is never abrupt, never aggressive, yet he is greatly admired. He has a selfish devotion to pleasing man, than which nothing is more admired. Now, this may be highly esteemed among men; but does not God abhor it?

(C. G. Finney, D. D.)

I. This truth is eminently calculated to deepen our sense of the unapproachable greatness of the God with whom we have to do.

II. This truth illustrates, not the greatness only, but also the forbearance and mercy of God.

III. This truth should teach you, my brethren, the folly, not to dwell on the guilt, of formality and hypocrisy.

IV. This truth is adapted to console and encourage the often misjudged and afflicted people of God.

V. This truth assures us beforehand of the equity of the Divine awards at the judgment-day.

(C. M. Merry.)

At the present day many persons have photographs of their faces taken, which they present to their friends. But if it were possible to have an album of photographs taken of our sinful souls, revealing and blazoning forth all the evil deeds they had each done, all the evil words they had ever spoken, and all the evil thoughts they had ever thought, how hideous and horrible would such pictures be! Would any man dare to give his true soul-photograph to any brother man? I think not; and far less to his friends. Yet the things and thoughts we would thus conceal from others, and even from ourselves, are all known to God. He has full and faithful photographs of all; for He is perfectly cognizant of every single one of our evil deeds, and words, and imaginations. Nay, possibly we unwittingly carry about with us complete photographs of our own souls. May not the unsaved soul carry this record with it at death? May not unsaved sinners be thus both their own self-accusers and witnesses before the judgment-seat of Christ? Nor can anything except His blood, "which cleanseth from all sin," blot and wash out the record of our iniquities, and prepare the soul, by the grace of God, to receive the image of His Son.

(Sir James Simpson.)

I. THE STATE OF THE CHURCH IN THE NEW TESTAMENT.

1. A kingdom.

2. The kingdom of heaven.

II. THE DISPOSITION OF THOSE WHO SEEK THIS KINGDOM. Violent.

1. Between us and the blessed state we aim at there is much opposition; and therefore there must be violence.

(1)The means of grace and salvation are opposed from within us.

(2)There is also opposition from the world.

(a)Snares and delights, to quench our pleasure in the good things of the Spirit.

(b)Fears, terrors, and scandals, to scare us from doing what we ought.

2. God will have this violence and striving, to test the truth of our profession.

3. God will have us get these things with violence, that we may value them more when we have them.

4. The excellence of the thing requires violence.

5. The necessity requires it. The kingdom of heaven is a place of refuge as well as a kingdom to enrich us.

III. THE SUCCESS OF THIS EAGERNESS. The violent take the kingdom by force. Why?

1. Because it is promised to the violent (Matthew 7:7; Revelation 3:19-21).

2. The spirit whereby a man is earnest is a victorious spirit. The Spirit of God possesses them; and with His help they cannot fail.

3. Only the violent take it, because God offers it on this condition alone.

4. Only the violent can prize it when they have it.

(R. Sibbes, D. D.)

Let us look in a large way at this important truth. Everything great on earth has to be achieved by long, earnest, persistent toil. If you seek to become master of any art, any literature, any science, any accomplishment, you do not sit down and say, "God is the giver of all good, and I shall not be so arrogant as to strive for that which He alone can bestow." You know very well it can only be had by meeting every obstacle and conquering it. The very value of the thing is estimated often by the straining endeavour, the unconquerable zeal, and the cease. less labour which are requisite to its attainment. We so often see only the results in certain lives, and not the long processes which have been leading up to those results, that we are tempted sometimes to forget this. A poet writes some verses that cause the whole nation's soul to burn and glow; an orator makes some speech that thrills his country to its very heart's core; a philosopher observes some phenomena which open up a whole field of scientific truth. We are dazzled with the success; we are forgetful of the long, patient hours of study and of thought which have gone before. Millions had seen apples fall before Newton did, and it revealed nothing to them; millions had seen the kettle lid blown off by steam before Watt did, and it suggested no thought to them; millions had lost their dearest friend before Tennyson lost Hallam, and they wrote no "In Memoriam"; millions had watched nations reeling with the shock of revolution before Burke gazed on the shattered throne and the polluted altar of France, and no burning words of eloquence fell from their lips or from their pen. To the souls trained in patient thought the revelation of great truth comes — or rather, what are common facts to others are revelations to them. Don't call these things accidents. "The accidental falling of an apple was the cause of the discovery of the laws of gravity," says a popular treatise. A fearful untruth. The cause of the discovery was the long period of deep self-sacrificing thought which Newton had given to Nature. "What a lucky man Newton was to have that apple fall before him!" said a young man once, in my hearing. "Rather," said a thoughtful man, standing by, "what a lucky apple to fall before Newton!" There is a world of truth in that. So one might go through the whole range of human experience and culture, and everywhere the kingdom that you want to become master of has to be taken by force. The door is opened to the persistent knocking. The bread is given to the unwearied demand. The treasure is found by the one who has been seeking. Now we come to the highest life of all — to the culture of that part of our nature which transcends all else. Is it not this great principle which pervades all the physical and mental world; which we see in every tiny plant as it struggles through the earth towards the light, in every mighty oak scarred with the lightnings and storms of ages, in every torrent that fights its way towards the ocean; which we see in every achievement of physical science, in every path she has constructed across mountain or morass, in every railroad for which she has torn and blasted a way through the granite of the earth; which we see in every great painting that has glowed with beauty on the canvas, in every great work of the sculptor who has made the cold marble breathe and live; which we see in every page of every great book in which Science records her facts, or poet, or historian, or philosopher has penned his researches and his thoughts — is not, I say, this great principle, which thus meets us everywhere — in all noble results, and all great achievements, in every department of human thought and life — to be found anywhere in the grander life of the immortal soul? Surely it is, brethren, and we ignore the teaching of Christ and of His apostles if we regard Christ's religion as merely a means by which we are to be saved from all trouble and responsibility about the future. There are people who tell you that all you have to do is to "accept Christ," "believe in Him," and then He has done all for you — you need have no more anxiety or trouble. All through those Epistles, which are so full of the gospel of the grace of God, and where Christ and Him crucified is the central fact of the Christian faith, the apostle, in words which thrill with the living power of deep personal experience, speaks of the Christian life as a ceaseless, protracted, fearful struggle. Be exhausts things sacred and profane to find imagery to depict and to impress this truth. The Christian life is a race for which no previous preparation is too careful; in which every nerve is to be strained, and on which all our force is to be concentrated, that we may " obtain the prize" (1 Corinthians 9:24-27).

(T. T. Shore, M. A.)

Jesus, Job, John, LazarusRoad to JerusalemBitterly, Covetous, Derided, Deriding, Hearing, Jeering, Listened, Listening, Love, Loved, Lovers, Making, Mocked, Money, Pharisees, Scoffed, Scoffing, Sneering, Sport1. The parable of the unjust steward.
14. Jesus reproves the hypocrisy of the covetous Pharisees.
19. The parable of the rich man and Lazarus the beggar.

Luke 16:14

     2357   Christ, parables
     5171   nose
     5775   abuse
     5818   contempt
     6135   coveting, and sin
     8302   love, abuse of

Luke 16:1-15

     7552   Pharisees, attitudes to Christ

Luke 16:13-14

     5413   money, attitudes

Luke 16:14-15

     5173   outward appearance
     8804   pride, examples
     8822   self-justification
     8824   self-righteousness, nature of

The Unjust Steward
Eversley, 1866. NINTH SUNDAY AFTER TRINITY. Luke xvi. 8. "And the Lord commended the unjust steward, because he had done wisely." None of our Lord's parables has been as difficult to explain as this one. Learned and pious men have confessed freely, in all ages, that there is much in the parable which they cannot understand; and I am bound to confess the same. The puzzle is, plainly, why our Lord should SEEM to bid us to copy the conduct of a bad man and a cheat. For this is the usual interpretation. …
Charles Kingsley—All Saints' Day and Other Sermons

September 8 Morning
Thou art weighed in the balances, and art found wanting.--DAN. 5:27. The Lord is a God of knowledge, and by him, actions are weighed.--That which is highly esteemed among men is abomination in the sight of God.--The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.--Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth …
Anonymous—Daily Light on the Daily Path

February 9 Morning
Now he is comforted.--LUKE 16:25. Thy sun shall no more go down; neither shall thy moon withdraw itself: for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended.--He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth.--These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore …
Anonymous—Daily Light on the Daily Path

February 7. "Faithful in that which is Least" (Luke xvi. 10).
"Faithful in that which is least" (Luke xvi. 10). The man that missed his opportunity and met the doom of the faithless servant was not the man with five talents, or the man with two, but the man who had only one. The people who are in danger of missing life's great meaning are the people of ordinary capacity and opportunity, and who say to themselves, "There is so little I can do that I will not try to do anything." One of the finest windows in Europe was made from the remnants an apprentice boy …
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Gains of the Faithful Steward
'If ye have not been faithful in that which is another man's, who shall give you that which is your own?' --LUKE xvi. 12. In a recent sermon on this context I dealt mainly with the threefold comparison which our Lord runs between the higher and the lower kind of riches. The one is stigmatised as 'that which is least,' the unrighteous mammon,' 'that which is another's'; whilst the higher is magnified as being 'that which is most,' 'the true riches,' 'your own.' What are these two classes? On the one …
Alexander Maclaren—Expositions Of Holy Scripture

Memory in Another World
'Abraham said, Son, remember!'--LUKE xvi. 25. It is a very striking thought that Christ, if He be what we suppose Him to be, knew all about the unseen present which we call the future, and yet was all but silent in reference to it. Seldom is it on His lips at all. Of arguments drawn from another world He has very few. Sometimes He speaks about it, but rather by allusion than in anything like an explicit revelation. This parable out of which my text is taken, is perhaps the most definite and continuous …
Alexander Maclaren—Expositions Of Holy Scripture

The Follies of the Wise
'The children of this world are in their generation wiser than the children of light.'--LUKE xvi. 8. The parable of which these words are the close is remarkable in that it proposes a piece of deliberate roguery as, in some sort, a pattern for Christian people. The steward's conduct was neither more nor less than rascality, and yet, says Christ, 'Do like that!' The explanation is to be found mainly in the consideration that what was faithless sacrifice of his master's interests, on the part of the …
Alexander Maclaren—Expositions Of Holy Scripture

Two Kinds of Riches
'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. 11. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 12. And if ye have not been faithful in that which is another man's, who shall give you that which is your own?'--LUKE xvi. 10-12. That is a very strange parable which precedes my text, in which our Lord takes a piece of crafty dishonesty on the part of a …
Alexander Maclaren—Expositions Of Holy Scripture

Dives and Lazarus
'There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: 20. And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, 21. And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. 22. And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; 23. And in hell he lifted up his eyes, …
Alexander Maclaren—Expositions Of Holy Scripture

Vain Hopes.
"And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. But he said, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead."--ST. LUKE xvi. 30, 31. It is by no means uncommon for any one who is living a life which does not satisfy his own conscience to console himself with the fancy that if only such and such things were different around him he would be a new man, filled with a new spirit, and exhibiting a new …
John Percival—Sermons at Rugby

On the Words of the Gospel, Luke xvi. 9, "Make to Yourselves Friends by Means of the Mammon of Unrighteousness," Etc.
1. Our duty is to give to others the admonitions we have received ourselves. The recent lesson of the Gospel has admonished us to make friends of the mammon of iniquity, that they too may "receive" those who do so "into everlasting habitations." But who are they that shall have everlasting habitations, but the Saints of God? And who are they who are to be received by them into everlasting habitations, but they who serve their need, and minister cheerfully to their necessities? Accordingly let us …
Saint Augustine—sermons on selected lessons of the new testament

The Good Steward
"Give an account of thy stewardship; for thou mayest be no longer steward." Luke 16:2. 1. The relation which man bears to God, the creature to his Creator, is exhibited to us in the oracles of God under various representations. Considered as a sinner, a fallen creature, he is there represented as a debtor to his Creator. He is also frequently represented as a servant, which indeed is essential to him as a creature; insomuch that this appellation is given to the Son of God when, in His state of humiliation, …
John Wesley—Sermons on Several Occasions

The Rich Man and Lazarus
"If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead." Luke 16:31. 1. How strange a paradox is this! How contrary to the common apprehension of men! Who is so confirmed in unbelief as not to think, "If one came to me from the dead, I should be effectually persuaded to repent?" But this passage affords us a more strange saying: (Luke 16:13:) "Ye cannot serve God and mammon." "No! Why not? Why cannot we serve both?" will a true servant of mammon say. …
John Wesley—Sermons on Several Occasions

The Use of Money
"I say unto you, Make unto yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into the everlasting habitations." Luke 16:9. 1. Our Lord, having finished the beautiful parable of the Prodigal Son, which he had particularly addressed to those who murmured at his receiving publicans and sinners, adds another relation of a different kind, addressed rather to the children of God. "He said unto his disciples," not so much to the scribes and Pharisees to whom he …
John Wesley—Sermons on Several Occasions

A Preacher from the Dead
Amongst other whims which have occured to the human mind, such an one as that of my text may sometimes have arisen. "If," said the rich man in hell, "if one should arise from the dead, if Lazarus should go from heaven to preach, my hardened brethren would repent." And some have been apt to say, "If my aged father, or some venerable patriarch could rise from the dead and preach, we should all of us turn to God." That is another way of casting the blame in the wrong quarter: we shall endeavor, if we …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

The Sunday-School Teacher --A Steward
WE HAVE HEARD many times in our lives, that we are all stewards to Almighty God. We hold it as a solemn truth of our religion, that the rich man is responsible for the use which he makes of his wealth; that the talented man must give an account to God of the interest which he getteth upon his talents; that every one of us, in proportion to our time and opportunities, must give an account for himself before Almighty God. But, my dear brothers and sisters, our responsibility is even deeper and greater …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Rendering Our Account.
(Ninth Sunday after Trinity.) S. LUKE xvi. 2. "Give an account of thy stewardship." My brothers, we shall all hear that command one day. When our earthly business is finished and done with, when our debts are paid, and our just claims settled, and our account books balanced for the last time, we must render our account to God, the Righteous Judge. But it is not only at the day of Judgment that the Lord so calls upon us. Then He will ask for the final reckoning,--"Give an account of thy stewardship, …
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

The Contrast.
(First Sunday after Trinity.) S. LUKE xvi. 19, 20. "There was a certain rich man, . . . and there was a certain beggar named Lazarus." What was the rich man's sin? We are not told that he had committed any crime. He is not described as an extortioner or unjust. There is no word about his having been an adulterer, or a thief, or an unbeliever, or a Sabbath breaker. Surely there was no sin in his being rich, or wearing costly clothes if he could afford it. Certainly not: it is not money, but …
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

Great Surprises.
1st Sunday after Trinity. S. Luke xvi. 23. "In hell he lift up his eyes, being in torments." INTRODUCTION.--What a great surprise for Dives! So utterly unawaited! Dives, who had lived so comfortably, clothed in purple and fine linen, and had had such a good coat, and such excellent dinners, and such a cellar of wine, and such good friends at his dinners, goes to sleep one night after a banquet, and wakes up, and lo!--he is in hell. Surprise number one. He feels the flames, he perceives himself …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

Petty Dishonesty.
9th Sunday after Trinity. S. Luke xvi, 3, 4. "What shall I do?--I am resolved what to do." INTRODUCTION.--The dishonest Steward in to-day's Gospel shows us the natural tendency of the human heart when in a scrape--to have recourse to dishonesty to escape from it. He knows that he is about to be turned out of his stewardship because he has been wasteful--not dishonest, but wasteful. He has not been a prudent and saving steward, but a sort of happy-go-lucky man who has not kept the accounts carefully, …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

The Unrighteous Mammon
(Ninth Sunday after Trinity.) Luke xvi. 1-8. 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. 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. 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. I am resolved …
Charles Kingsley—Town and Country Sermons

First Part of the Book.
At the first: man shall look that he lose not his short time, nor spend it wrongly, nor in idleness let it pass away. GOD has lent man his time, to serve GOD in, and to gather grace with good works, to buy heaven with. Not only this short time flies from us, but also the time of our life, as the wise man says: "Our life-time passes away." And S. Gregory says:--"Our life is like a man in a ship; sit he, stand he, sleep he, wake he, ever he gets thitherward where the ship is driving with the force …
Richard Rolle of Hampole—The Form of Perfect Living and Other Prose Treatises

The Unjust Steward - Dives and Lazarus - Jewish Agricultural Notes - Prices of Produce - Writing and Legal Documents - Purple and Fine Linen -
Although widely differing in their object and teaching, the last group of Parables spoken during this part of Christ's Ministry are, at least outwardly, connected by a leading thought. The word by which we would string them together is Righteousness. There are three Parables of the Unrighteous: the Unrighteous Steward, the Unrighteous Owner, and the Unrighteous Dispenser, or Judge. And these are followed by two other Parables of the Self-righteous: Self-righteousness in its Ignorance, and its dangers …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Prudent Steward.
"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. 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. 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. I am resolved what to do, that, when I am put out of the stewardship, …
William Arnot—The Parables of Our Lord

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