the steward all true penitents, — and that the steward's lowering the hills represents the fb*8t actions of repentance and charity.
Vitringa thinks that the rich man means God, and the steward the Pharisees, — that the accusation against the steward means, the charges of the prophets and of Christ, — and that the lowering of the hills means the effort made hy the Pharisees to retain their position hy lowering the standard of righteousness.
Jerome records an opinion ascrihed to Theophilus. that the unjust steward is the Apostle Paul, who was thrust out of Judaism, — and then made himself friends hy preaching the Gospel.
Gaudentius, Bishop of Brescia, and Olshausen think that the unjust steward is the devil, and the creditors, whom he makes his friends, mankind.
Some have thought that the unjust steward represents Pontius Pilate or Judas Iscariot.
Many think that the parahle is nothing more than an earnest exhortation to liberal almsgiving. This is the view of Irenaeus, Augustine, Athanasius, Theophylact, Erasmus, Calvin, and Luther. Luther says " It is a sermon on good works, and especially against avarice, that men abuse not wealth, but therewith help poor and needy people."
I shall not discuss these opinions. I will only say that I can- not assent to any of them. Some seem to me very fanciful. All seem to me more or less imtenable or defective. My own opinion shall be summed up in a few general remarks.
(A.) In interpreting this parable, we should carefully observe to whom it was addressed. It was not spoken to " the Scribes and Pharisees," |like the three last parables, but " to the dis- ciples." They had heard a lesson to the proud and self-righteous. Now let them hear a lesson for themselves.
(B.) The connection between the parable of the unjust steward, and that of the prodigal son, which it immediately follows, is probably something of this kind. The disciples had heard of one who sinned by wasting money. They should now hear of one who sinned by dishonesty. — They had heard of one who by carelessness squandered all his property and lost all his friends. Let them now hear of one who, by cunning manage- ment of money, made Mends, and secured himself a home. — ^They had heard of the wickedness of riotous living. Let them now hear of another kind of wickedness no less abominable in God's sight, dishonesty, cheatiug, and fraud. — They had heard the sins of Pharisees denounced and exposed. Let them now hear an exposure of the sins of impenitent and extortionate publicans. — They had heard what Pharisees ought to do, — ^to rejoice at the conversion of sinners. Let them now hear what