This declaration of Christ was a judgment in a double sense. It was drawn down upon themselves by the Pharisees, who had been doing their worst to bring into derision he doctrine and the character of our Lord. This reply was not indeed a retort, but it was of the nature of a judgment. It declared the mind of Christ, and it declared it in strong disapproval of evil-doing and strong condemnation of an evil spirit. It brings before us three subjects of thought.

I. OUR DESIRE TO STAND WELL WITH OUR BRETHREN. "Ye... justify yourselves before men." The desire to be justified of man is almost universal.

1. It may be a right and worthy sentiment. When the approval of man is regarded in the light of a confirmation of God's acceptance of us or of the commendation of our own conscience, then is it right and honourable.

2. But it may be of very little value indeed; it is so when it is sought merely as a matter of gratification, irrespective of the consideration of its true moral worth. For the approval of man is often a very hollow and always a transient thing; change the company, and you change the verdict; wait until a later day, and you have a contrary decision. The hero of the past generation is the criminal of the present time. And it may be that the man or the action the multitude are praising is the one that God is most seriously condemning. Of what value, then, is "the honour that cometh from man"?

(1) Care nothing for the opinion of the selfish and the vicious.

(2) Care little for the judgment of those whose character you do not know.

(3) Be desirous of living in the esteem of the good and wise.

II. GOD'S SEARCHING GLANCE. "God knoweth your hearts." Men do not see us as we are; we do not know ourselves with any thoroughness of knowledge; the power we have and use to impose on others reaches its climax when we impose on ourselves, and persuade ourselves that those things are true of us which are essentially false. Only God "knows us altogether;" for it is he alone that "looketh upon the heart," that is "a Discerner of the thoughts and intents of the heart." His glance penetrates to the innermost chambers of our soul. He sees:

1. The motives by which we are actuated in our deeds; seeing often that apparently good deeds are inspired by low or even bad motives, and that deeds which society condemns are relieved by unselfish promptings.

2. The feeling that accompanies our expression; whether it is slight or whether it is deep; often perceiving that it is more or that it is less than we imagine it to be.

3. The purpose of our heart toward himself; determining whether, in the presence of much profession, there is genuine devotedness; whether, in the absence of profession and even of assurance, there is not true godliness in the soul.

III. THE DIVINE REVERSAL. "That which is highly esteemed," etc. Of those things concerning which these strong words are true, there are:

1. Assumed and also unpractical piety. The hypocrite is hateful in the sight of Absolute Purity; we know what Christ thought of him. Less guilty and yet guilty is the mere ceremonialist - he who has no more piety than is found in a multitude of sacred ceremonies, who has not learned to regulate his life or to regard the claims of others. To frequent the sanctuary on one day, and the next to take a mean advantage of some weak brother, is odious in the sight of the common Father.

2. Self-seeking philanthropy - the show of doing good to others which is nothing more than a profitable pretence, a course of conduct which has a benevolent aspect but which is secretly aiming at its own enrichment.

3. Irreverent activity. Men often yield great admiration to those whose lives are full of successful labour, who build up large fortunes or rise to great eminence and power by much energy and unremitting toil. But if those men are living godless lives, are excluding from the sphere of their thought and effort that Divine One, "with whom they have [everything] to do," and whose creative, preserving, and providing love has everything to do with their capacity, must we not say that the lives of these men are so seriously defective as to be even "abomination in the sight of God"? - C.

If you have read the Pentateuch, and especially the books of Exodus and Leviticus, with care, you have perhaps wondered why a system of laws, so complicated, so careful of little things, so rigidly exact in its directions about them, should ever have been enacted. Viewing it in certain aspects, it may be that a sort of half suspicion has crossed your minds that legislation of this kind is really unworthy of such a being as God. But when the purpose of its Divine Author is seen, when the relation of the Law of Moses to the Jews as a separated people and to the gospel dispensation is fully understood, the whole system appears in quite a new light. The marks of Divine wisdom and goodness are clearly discernible in all its parts, even in its minutest details. This Mosaic code is "the Law" spoken of in the text. It embodies many precepts of universal application and eternal authority — it included, indeed, the whole moral law; but as a code, it was enacted for a specific end, and was to continue in force for a specific period. Until this end was gained, and this period completed, not a jot or tittle of it could be annulled. The system possessed all the mighty power of law — nothing could set it aside. To regard or to treat any one of its provisions as an effete or antiquated or useless thing, was, in effect, to charge the Divine Lawgiver with folly. Hence the strong language in which our Lord asserts its power and its perpetuity until the fulness of the time had come. "Heaven and earth may pass away, but one jot or tittle of the law cannot fail." These words announce a great truth; what is here affirmed of the law in a distinctive sense is true of law universally. God, who called the universe into existence by the word of His power, governs it according to the counsel of His own will. Now the great truth which the text asserts is this, viz., THAT THE LAWS WHICH GOVERN THE UNIVERSE ARE OF INFINITELY MORE CONSEQUENCE THAN THE UNIVERSE ITSELF — that it is of unspeakably more importance that the former should be maintained than that the latter should exist — that all the creatures of God, rational and irrational, should obey the laws to which He has been pleased to subject them, that they should work in harmony with these enactments, than that any or all of them should be kept in being. Glorious as are all the works of God, yet if you should take any one of them, consider it apart from all others, or view it as a mere isolated thing, you would perceive little, if any, excellence in it. It would indeed bespeak the creative energy of Him who made it, but you could not discover from it alone whether He is wise and good, or the reverse. It is only when you regard it in its relations to other things, and ascertain why it was made, and see its exact fitness to an end, that its real "glory and greatness as a work of God shine forth. How beautiful to us is the spectacle of a field of waving corn? Its very verdure is refreshing to the eye, because adapted to the structure of our organ of vision, while its yellow ripeness gives the promise of an abundant supply of the food we need. But — if we may imagine such a thing — transfer it to a world of creatures with a constitution totally unlike ours, its beauty would vanish because its fitness to an end would be lost. The glory of creation, then, arises mainly from the benign ends and perfect adaptations of its countless parts. And hence it is that the universe must be, as we have already said, under law to God, and that the maintenance of the laws which govern it is vastly more important than the existence of the universe itself. In the working of the stupendous mechanism of the heavens, all is orderly and harmonious so long as the law which governs its movements is obeyed. But suppose the reverse of this to be the case — that the law of gravitation was liable to incessant interruptions, that the forces which produce the beautiful steadiness we now observe operated according to no fixed rule, either as to direction or degree, so that satellites should rush off into boundless space, or dash furiously against each other, and the planets, starting from their orbits, should wander at their will through immensity, or should be suddenly deluged with the fogs or the flames (as the case may be) of a comet, while this fair earth of ours, according as chance drove her near to or far distant from the sun, were converted into a fiery furnace or a globe of ice. We may try to fancy the state of things under such a reign of anarchy, though the boldest imagination must come far short of the reality. But the main question is, can we suppose that God would suffer, even for a moment, such a lawless universe to exist? No. He is a "God of order," and it were far better to remand creation to its original nothingness, than to permit disorder and confusion thus to gain the mastery over it; better annihilate it at once, than not maintain its laws in full supremacy and force. "Heaven and earth may pass away, but one jot or tittle of the laws shall not fail." Let us, if you please, take another illustration from THE EARTH ON WHICH WE DWELL. Here, too, we observe a grand and complicated system of physical operations incessantly going on, of physical laws perpetually at work. But suppose that the whole of this wonderful economy of nature were mysteriously disturbed — that her processes, apparently so complicated, yet never confused, were suddenly left to chance, and were subject to no laws, so that men sowed fields and reaped nothing, and then again where they planted nothing they reaped abundance; so that their food one day ministered nourishment, and the next deadly poison; nor could they tell whether the water they drank would quench or increase their thirst; that the darkness of night, the light of day, the heat of summer, the frost of winter, lasted through periods so indefinite, and were liable to changes so great and sudden, that none could predict what a moment would bring forth; I ask, again, could God permit this goodly earth of ours to fall into a condition so utterly lawless and so destructive to all the creatures that dwell upon its surface? No indeed. Better a thousandfold that it were blotted from existence than that it should become such a prey of anarchy, such a plaything of chance, without law, without life — a world as dishonouring to its Maker as it would be intolerable for man. But let us come nearer home and TAKE AN ILLUSTRATION FROM MAN HIMSELF. In whatever aspect we view him, whether as a physical, social, intellectual, or moral being, we find him the subject of laws — of laws unchangeable as the eternal Lawgiver Himself; and harsh as the announcement may sound, it is nevertheless true that not to maintain these laws would be far greater evil than the destruction of the human race; better that men should perish than that these laws should be set aside. We may not trifle with any one of these laws, to which He who "formed us of clay and made us men" hath subjected our physical nature. If we do, it is at our peril; for although these laws are not enforced by precisely the same penalty, yet we should ever remember that each has a penalty of its own; and whether it be more or less severe, we must endure the punishment if we venture to violate the law. Let the motive which prompts a man to disregard the laws of health, or the manner in which the thing is done, be what it may; let him, for example, turn night into day — whether he be a student, whose intense zeal for knowledge keeps him at his books when he should be in bed, or a miserable sensualist, who gives his midnight hours to revelry and banqueting — the inevitable result to him will be a ruined constitution. God will not modify the order He has established so as to suit the convenience of your depraved appetites; He will not change His laws to accommodate either the unwise student or the miserable sensualist. "Heaven and earth shall pass, but not one jot or tittle of His law." So it is with men considered as SOCIAL BEINGS. There are laws of social life ordained of God, and though we cannot always trace their operation so distinctly as we can the working of those which govern the material creation, we may still be certain that the former are just as uniform and immutable as the latter. We only need to open our eyes and look at what is going on around us to be convinced of this truth. Economy, diligence, prudence, truthfulness, unswerving probity, on the one hand, and extravagance, self-indulgence, falsehood, deceit, trickery, on the other, do not yield their respective fruits at random or by chance. No. There is a law which renders these results invariable. "A good tree cannot bring forth evil fruit, nor a corrupt tree good fruit." The trickster, the time-server, the two-faced flatterer, may secure the position or the office on which his heart is set, but real honour and lasting power he never wins. God's law forbids it. And the experience of all ages embodied in the proverbs of all nations, as well as the word of eternal truth, proves that in the long run such men always reap their proper reward, and go at last to their own place. Thus far we have viewed the teaching of our text mainly as it bears upon men's present interests and their earthly life. It contains lessons of still higher moment. We know that this world is the prelude of another, and even here below we have, in the relation of youth to age, a striking image of the relation which subsists between this world and the next, between our present life and the everlasting life to come. He who wastes the period which God has allotted to make a man of him — a period short indeed, as it consists of only a few years, but sufficient for the purpose if rightly improved — wastes what he never can replace. Such is the law of our present earthly existence, and in it we see shadowed forth the law of our future and eternal life. The very gospel, which brings life and immortality to light, emphatically proclaims that sin and suffering are conjoined by a law immutable as the eternal throne. It is surely needless for me to bring arguments to substantiate the charge that you are a sinner against God. Your own conscience confesses it, "your own heart condemns" you. Well, this word of Him who cannot lie tells you, in terms too plain to be misunderstood, that perish you must for ever, unless saved through the righteousness and atonement of the Son of God. "Heaven and earth shall pass away, but one jot or tittle of the law cannot fail." Let me, in conclusion, add as a word of warning, that the instrument with which the devil most successfully assails the young and the old is scepticism in regard to the momentous truth taught in the text. This is his grand temptation, and was the weapon with which he gained his dismal triumph over the common mother of our race. "Why not eat of the tree of knowledge," he asked, "that stands in the midst of the garden — its form so beautiful to the sight, its fruit so sweet to the taste?" "I am under a law," replied Eve, "that forbids me to touch it, and it is enforced by the awful penalty of death." "But surely," rejoined the tempter, "you must have misapprehended the meaning of your Maker; it is not to be supposed that He will ever inflict upon you a punishment so dreadful for an offence so trifling." Alas! "She took, she ate, earth felt the wound, and Nature from her seat sighing, gave signs of woe that all was lost." Precisely so does the same "father of lies" deceive the youth with reference to the connection that subsists between the springtide and the summer and autumn of our present life. He who is old enough to understand anything, however inconsiderate of the personal bearing of the truth, knows perfectly well that he must sow the seed if he would reap the harvest.

(J. Forsyth, D. D.)

Jesus, Job, John, LazarusRoad to JerusalemAdultery, TRUE, Commit, Commits, Committeth, Divorced, Divorces, Husband, Married, Marries, Marrieth, Marrying, Puts, Putteth, Sending, Takes, Wife1. 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 16:18

     5677   divorce, among believers
     5711   marriage, restrictions
     5717   monogamy
     6242   adultery
     8299   love, in relationships

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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