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This was the case with many in foreign countries, to whom that prophecy which Paul mentions is applicable; "I was found of those who sought me not;" but there were others who cultivated the study of wis dom, both among the Jews and in other countries; who had an earnest desire of knowing the truth, and who looked for some great prophet, or even for the Messiah himself, with eager expectation. The case of the former is represented by the treasure that was found in the field; that of the others, by the pearl that was found by one who was searching for pearls.

47. Again, the kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind;

The net which was here intended was a drag-net, which incloses every thing; small fish, which fishermen throw away and do not think worth keeping, as well as those which are large.

48. Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels; but cast the bad away:

49. So shall it be at the end of the world. The angels shall come forth, and sever the wicked from among the just,

50. And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.

The two last verses contain the moral of the parable, by which it appears that the design of it is the same with that of the weeds or tares and good grain,

and that they are both intended to represent that pro fessing Christians would have bad men as well as good among them, and that they would continue with them until the end of the world, or the day of judgment, when God would separate them from the just, and send them into a place of punishment.

51. Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.

The explanation which he had given of some of the parables, had enabled them to understand the rest, to which he had given no moral.

52. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an housholder, which bringeth forth out of his treasure things new and old.

Scribes were, properly speaking, the secretaries or assistants of the magistrate; but because the same persons were also teachers of the law, scribes and lawyers came to signify the same thing, and are used promiscuously. As it was customary with Christ to express by names familiar among the Jews, the gifts and offices which were to exist in the Christian church; by the use of the word scribes here, he intends teachers of the Christian religion. Of such persons he declares that, if they are well prepared for teaching Christianity, they will study to illustrate and recommend the maxims of piety with some degree of variety; such as Christ had here used: like the master of a house who lays before his guests various kinds of food; such as has been long kept, and such as will not keep. By new and old, however, some understand the New and Old Testament; as if Christ meant to intimate that the teachers of Christi

anity would draw the rules of life not merely from the Old Testament, but likewise from what they heard of him.

53. And it came to pass that when Jesus had finished these parables, he departed thence,

54. And when he was come into his own country, he taught them in their synagogues; insomuch that they were astonished, and said, Whence hath this man this wisdom and these mighty works?

By his own country there is no doubt that Nazareth is to be understood: hence he was called Jesus of Nazareth. His townsmen were astonished at the knowledge which he discovered, and at his power of performing miracles, which they could not believe were bestowed upon him by God.

55. Is not this the carpenter's son? Is not his mother called Mary, and his brethren, James and Joses and Simon and Judas?

It appears hence that Joseph, the father of Christ, was a carpenter; and as there prevailed a laudable custom among the Jews at that time, that the sons of persons even of ample fortune should be taught some handicraft business; it is probable that Christ worked at the business of a carpenter, with his father.

This

circumstance ought not to have offended Jews, several of whose prophets were called to their office from the meanest condition; David himself, from keeping of sheep; Elisha, from following the plough; and Amos, from tending the herds.

56.

And his sisters, are they not all

with us? or,

"like us," as some render it; persons of the same condition and education as ourselves. Whence then hath this man all these things?

57. And they were offended in him, But Jesus said unto them, A prophet is not without honour, save in his own country and in his own house.

Those who are here called his brothers and his sisters are supposed by some to be his cousins, as it was usual at this time to apply those terms to remote relations; but, whether we regard them as one or the other, it appears that they were poor: for the inhabitants of Nazareth were offended with this circumstance. They ask, "whence hath he all these things?" since he was neither absent before from Nazareth, nor could he learn those things from his own friends, none of whom were better acquainted with letters than the common people. What Christ repeats to them concerning a prophet, was a famous adage among the Jews, which he applies to his own reception, the meaning of which is that good men, especially prophets, are never more despised than among their own people.

58. And he did not many mighty works there, because of their unbelief,

Paul has observed concerning the gift of tongues (1 Cor. xiv. 22.) that it was given that it might be a sign not to those who believe, but to the unbelieving. It is to be observed here, therefore, that it is not said that Christ did no miracles at Nazareth, but that he did not many: for Christ performed miracles every where, that those who knew nothing concerning him might be lieve in him. For those who began to believe in him he wrought others, by which they might be established

in the faith which was begun. To those who despised the first he did not add more, lest the divine liberality should become common. Thus God by turns enjoins

duties and confers benefits.

REFLECTIONS.

1. From the parables of the pearl and of the hidden treasure in the field, let us learn to set the highest value upon the gospel of Christ: it furnishes us with what creatures in our circumstances stood most in need of, delivering us from the power of sinful habits, washing away the guilt of past sins, restoring peace to the troubled conscience, affording us a rule by observing which we may spend a life of innocence, virtue and happiness for the time to come, and secure the favour of Almighty God. It fortifies our minds for supporting the heaviest afflictions of the present state, and shews us the way, and ensures us a title, to an immortal life of unspeakable happiness, beyond the grave. Such a treasure is justly to be valued above every other good: let nothing induce us to part with this prize: let us be thankful to God who has put it in our way, unsought for and unasked, and has taught us to form a just estimate of its worth. We shall see particular propriety in this, if we reflect how insensible the generality of mankind are to its value: they know not the riches contained in this treasure, nor their own happiness in possessing it: they are ready to give up their interest in the blessings which it contains, for gold, for worldly honour or power, or for the gratification of any passion which will afford them the smallest pleasure.

2. Let not those whose situation in life obliges them to submit to manual labour, be discontented with

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